The Regiment of the Poverty. Compiled by a learned divine of our time D. Andrea's Hyperious. And now serving very fitly for the present state of this realm.  
Translated into English by H. T. minister.  DEVT. XU. 
Omnino indigens & mendicus non eritinter vos.  
There shall utterly be no beggar among you.  PSALM ●LI. 
Beatus vir qui prospicit egeno, & pauperi. etc.  
Blessed is he that provideth for the poor and the needy, etc.  
¶ Imprinted at London by F. Coldock, and H. Bynnneman. ANNO. M.D.LXXII.   

To the right reverend father in God, edmund L. Bishop of Rochester, high Almoner to the Queen's majesty, Henry Tripp wisheth prosperous success of his labours in God's Church.  
IF the partial affection of Philautia, or self love, and the unsatiable desire or appetite of our own private commodity were once rooted out of men's minds, and the contrary persuasion settled, to wit, that it is as unlawful to live as to ourselves, not profiting our brethren, as it is to seek our commodity by an other man's hindrance: me thinks I see (right reverend father) what a cheerful show and countenance of all things, what mutual love in man's society, what security and quietness to the common wealth should thereby ensue Sure I am, that neither Plato, Aristotle etc. nor any other that have travailed most to bring the politic government to perfection, were ever able to describe or paint out such a livelike pattern of a common wealth as this one error once reformed, would restore unto us. Erasmus in Encomie Mariae, placeth Philautia first amongst the train of foolish ladies, who doth hold each man's eyes in a preposterous admiration of himself: yea and that in the view oftentimes of the worst part even of the body, while he curiously seeketh to serve the delicacy, and to support the frailty of the same, to deck, pamper, and cherish it.  
But I would to God we did so consider and view our own bodies, that we might learn there by, & the better conceive what belongeth to the common wealth or the church of God: whereof the one by the Philosophers: the other by the Apostle is compared to a body, wherein (as in each of our bodies) symetria & sympathia, id est, due proportion and right placing of each member, in respect of the whole body, and a mutual passion or sense of feeling diffused thorough every part, must be preserved. For whether soever of these two shall hap to be impaired or disturbed, forthwith there followeth either grief, or a deformity, or utter confusion to the whole body: as witnesseth the Apostle. Rom. 12 1. Cor. 12. etc. For this cause also the Apostle Romans. 14 sayeth: Nullus nostrum sibi ipsi vivit, None of us liveth to himself etc. The which Plato, and the Stoics did affirm, whose assertions are cited by M. C. Officiorum. 1. Non nobis solum nati sumus. etc. We are not borne only to ourselves, but some part of our birth our country doth challenge some part our parents, some part our friends. (What could have been said more fully, if he had among these reckoned the Church of God? Item: These things which the earth doth bring forth, are all created for man's use, but man was made for man's cause, that they among themselves might profit one an other. (O that he had added here also, that all should jointly seek God's glory:) Again he saith: Herein we must follow nature as a guide, and bring to light that which may serve for the weal public, by interchangeable duties, by giving and receiving, and both by our arts, travail & faculties, to knit the fellowship of men one with an other. As often as this assertion of the Philosophers or doctrine of the Apostle is effectually considered of good and godly natures, it is apparent with what cheerfulness they endeavour to employ what so ever gifts, or blessings, (corporis, fortunae, aut animi,) GOD hath endued them with, to the benefit of God's church, their country, and brethren. And truly I am persuaded, and I suppose also that all men will yield no less) that this only care hath so often assembled all the wisest counsellors and chief magistrates from all parts of this realm unto one high court of parliament, there by good advise providently to decree and enact, whatsoever might be deemed available for reformation of enormities, or the establishing of good orders in the common wealth. Many of these and prosperous parliaments have been assembled within the happy reign of the Queen's majesty: but none of them all, believe me, hath either been begun or ended with better success than this last session held at Westminster the eight of May, in the xiiij year of the reign of our most gracious sovereign Lady E. etc. Of which it may truly be said, if ever it might be said of any, that it was held to the high pleasure of almighty god, and the weal public of this realm. Among the proceedings of which parliament, that, before all things, can not but be approved both by god and godly men, which is contained Chap. 5. entitled: An act for the punishment of vagabonds, and for the relief of the poor and impotent. In which act the whole matter of the Poverty, as serveth best for the state of this realm, is so charitably, wisely, and providently decreed and enacted, that nothing can in so few words be more pithily defined, I say in so few words: for as it seemeth, because so weighty and laboursome a business could not fully be discussed without a great many more words, therefore the chiefest points of that business, are only expressed in that act, whereby a way is prepared to the Magistrates and justices of the peace, to whose good discretion the other lighter circumstances are committed. And I pray unto God, that every of them within their circuits and limits, may carefully, diligently, and cheerfully perform and execute not only that which is expressly contained in the said act, but also whatsoever may seem expedient for the places where they dwell, as far forth as shall be not repugnant or contrary to the godly and charitable meaning of the said act, I wish also most earnestly that each faithful subject may so accounted and judge of those proceedings, that not only there be no murmuring or grudging, but also that each one in his calling, may endeavour to further them, that a prosperous & lucky effect may ensue thereof. The which care and charge, when I acknowledged to appertain of duty in sundry respects unto myself also, and that both the church of God and the common wealth might of good right challenge and exact of me the uttermost that I am able to do for their benefit, I thought I would rather offer it willingly, and of mine own accord in season, than defer till it were after a sort craved of me, or some other by extreme necessity. Gratia enim (ab officio quod mora tardat abest, For duty which is slacked is not thankworthie. Therefore I would not conceal that thing which I thought most available to the accomplishing of the happy success intended in that act, but have set forth in our vulgar tongue, the whole regiment and government of the Poverty, written in the latin tongue by a great learned doctor of Theology of our time, D. Andreas Hyperius, no less wisely & orderly, than learnedly and charitably. A work very necessary for the magistrate, and profitable for the subject: and as it may serve to direct the one in administering of the said act, so will it teach the other to think well of the proceedings. Which manner of regiment if any do think unpossible to be executed, in such sort as this godly man hath prescribed, they are much deceived. For why may it not (if we will be circumspect, diligent and willing) as well be brought to perfection in this realm, as in any other. Nay why may it not as well be generally followed in all parishes, towns, & cities within this realm, as it is in one town corporate, which I will for their commendation name: even the town of Newarke situate upon the river of Trent, in the county of Nothingham, I leave it to be farther inquired of. Great provision and a large collection is also made for the poor in this city of London, but yet belike there lacketh some piece of this good regiment. For beggars and diseased people, do both walk and lie in the streets and other unmeet places, which thing is both loathsome and lamentable. A redress may easily be accomplished by the order of this book being assisted by the authority of the said act.  
Now, to the end (Right reverend father) that this treatise of that learned divine might be the better accepted of our country men, I thought it good to assign your Lordship to be his patron. For to whom could I more safely commit this learned labour of his, than unto one, which both loveth, and is himself singularly learned? To whom might I better commed so worthy a minister of god's church, than to a godly bishop? Who doth better deserve the dedication of this book, than he that hath deserved to be high almoner to so liberal a prince? Yea who is better able both to defend this treatise, & to further the poor men's cause, than he whose eloquence hath advanced him to so high dignities, and who for his good affection towards the poor is placed in the chief office appertaining to that business? These and infinite other such respect have moved me to offer unto your Lordship this my travail, in translating this godly treatise, the which if it may be accepted of your Lordship, and work the effect which I wish it may among all good citizens, I have the recompense which I desire: and shall be encouraged hereafter, to bring to light the more willingly my private labours to the benefit of the common wealth.  
Your most humble orator HENRY TRIPP.   

The greatest faults escaped in printing.  

Fol. 2. pag. 1. lin. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Fol. 36. pag. 2. lin. 11. 2. Thessa. 13. read. 2. Thessa. 3.  
Fol. cod & pag. lin. 22 Prop read Prospero.  
Fol. 56 pagin. 1. lin. 15. curious; read ruinous.  
Fol. 61. pag. 2. lin. 7. on, read to.    

The Preface of the Author.  
TWo things specially do move each jodly and christian man destring the glory of Christ, and the weal public) to wish that the public affairs of the Church, or common wealth where he liveth, may be better set in order. The one is, the memory & record of the great diligence of our elders in their good government. The other is, the consideration of the great negligence in the governors of our time, in such affairs. Therefore when and as often as I call to mind, with how great fidelity and endeavour the holy fathers our ancestors in times past provided, that the poor people should charitably he relieved in every parish and City by the common alms. And again I seacute; e how shamefully in these days the true poverty is neglectéd, without any care almost to relieve them.  
These two things truly 'cause me not only to wish and desire heartily, that the poverty in our parishes and common wealth may better than they have hitherto, be bereafter provided for: but also I think it be hoveful, for me by all means to labour, as much as in me lieth, to set forth some order, whereby we may at length remedy these present inconveniences.  
For if there be yet any remnants of the Christian faith (wherein we so much glory) remaining, if there be any sparkles of charity (which necessarily followeth a true and lively faith) harboured in our breasts, then truly will we never suffer it to be thought, that either we will not, or can not persist in those virtues, wherein our ancestors (by report) have always excelled, when as such as would have their noble towardness, where with they are endued, renowned, must not only endeavour to match, but also if it may be) to surmount their elders in every kind of virtue. It is a shame to boast of holy fathers, and not to imitate their worthy examples. For which thing christ upbraideth the jews, who vainly gloried that they were the children of Abraham, when in no point they did express the faith or works of Abraham. Therefore in all other virtues, but esecially in liberality towards the poor, it is requisite that we frame our whole study to follow the holy fathers, whose examples we see committed to writing, and delivered over to us their posterity.  
Which thing, the more readily and easily that we may in our parishes and common wealth perform, I will assay to gather and set forth certain fit orders, which partly our aunceffors were wont to use in relieving the poor, and partly are such, as may for the time present honestly procure, that every City may foster their poverty, by their Public liberality. In which thing, because I shall sufficiently declare, both my great study in setting forth the glory of God within our Churches (which I wish always most earnestly to profit yet daily more and more, in the knowledge of spiritual things) and also shall express my godly desire to help the true poverty, whom no man doth not greatly lament, either that they should shamefully be neglected, or perish, except his heart be altogether as hard as Adamant. Therefore I trust this my labour to all honest and godly men, as well governors of Churches, as common wealths, shall be acceptable and thank worthy. But I suppose, I may with more fruit to all good men, of whatsoever degree, accomplish this which I have taken in hand, if I expounds these titles in order as they follow.  

1 That it belongeth jointly both to the Ecclesiastically and politic governors, to take care for the relief of the poor.  
2 How many things there be, in these wretched times, which aught to move us to healps the poor.  
3 That every parish and City must take advise, how they may best provide for their poverty, as place and time requireth.  
4 That certain fit men must be chosen by voices, to take charge of that whole business.  
5 What belongeth to those men's office.  
6 Which way the true poverty may be discerned from the counterfeits, and how they must be particularly searched and known.  
7 How the money and necessary charges may be raised, without any great grief to the Citizens.  
8 How the alms must be distributed to the needy particularly.  
9 It must be provided, that they which be the distributers be known to be faithful and trusty men, whose estimation may not be impaired.  
10 It must be provided, that the reléese appointed for the poor, when it is once well established, be always after continued.   
All the which things when we have explicated, I trust it shall appear that we have prepared a safe and ready way for all well disposed persons (where soever inhabiting) whose worthy mind shallbe in any wise stirred to exercise liberality towards the poor, so that they may cheerfully and constantly follow it. And these things we will so evidently discuss by the holy Scriptures, and commentaries of the ancient fathers, by the Ecclesiastical histories, Synede, & Canons of Godly Bishops, that such men as are not too unapt to cenceyve, may (without any pain) learn out of this our commentary, what is conventent in this business for every time and place. ⸫   

Chapter. I That it be belongeth jointly bother to the Ecclesiastical, and Politic governor, to take care for the relief of the poor.  
IF it may liek us to make rehearsal from the old ages, even unto ours time, of the wortheir sort of devout works, which did shine in the holy father's lives: we shall find them (especially such as faithfully governed the Church of God) very studiously bent to liberality towards the poor, For the admirable hospitality of the reverend patriarchs Abraham and Loth, is very famous in the holy Scriptures. Moses' the chief minister of the holy law, did set forth many wholesome precepts, for relief of the poor in the Churches of God, at the commandment of God himself. Deut. 10.15. Levi. 19 etc. The greator part of the Prophets, as E●●zeus, Esaie, eremie. and other, both in their Sermons, and in sundry their actions, did evidently declare their exceeding care for the poor, as long as they executed their office in the Church. But in the new Testament we have plenty of worthy examples and precepts. For how many and how sweet Sermons do we read made by our saviour Chryst, in which he exciteth all men to minister necessaries to the needy, in which also he teacheth us how to bestow our alms well, Mat 5.6.8. & c? How often and how many hungry people did he féde? how diligent did he show himself in healing the diseased? It were too long to reckon in this behalf his merciful pity, beautiffed by a miraculous power. After Chryst, the Apostles thought that nothing did more appertain to their office, than to invent some good means to cherish the poor. Acts. 4. &. 6. james, Cephas and john, after they had conferred with Paul about weighty matters of the Gospel, required this one thing of him especially, that he would remember the poor brethren dwelling at jerusalem, when he came among the Gentiles, among whom he was purposed to preach the Gospel. Gol. 2. In which thing how greatly Paul laboured in Asia, Europe, Achaia, Macedonia, Galatia, and at Covinthum, 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 succeeded 0695 3 the Apostles in ruling and oversight of the church, are never found to have rejected the charge of the poverty from them. Their commentaries, sermons, and other treatises (whereof we may mark that most part of them to have been published for this proper use) do plainly show the same. Peruse tertullian's Apologeticum, Cap. 39 the third book of Ciptians Epistles, Epist. 9 and 10 to the Ministers and Deacons, and Lib. 3. against the jews, Gregory Nazanzen his sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of compassion toward the poor: Many and very vehement hemilies of Chrisostome, whereof many entreat wholly of the commendation of liberality towards the poor: The sum of Christian doctrine written by Epiphanius in the last part of that work against heresies: Hicromes' epistle against Vigilantius, or his commentaries upon the third chap. of Malachi the prophet: sundry sermons of Anstine, whereof some entreat wholly of this argument: to conclude, as many of the holy fathers as have taken upon them any enarration of any book of the old or new Testament, when they hit on any place touching the commendation of liberality, than they stoutly maintain the cause of the poor. And who would require of us at this present a rehearsal of such places which are infinite?  
Now mark with how great diligence at all times in the Synods and Ecclesiastical counsels, provision hath been made for the help of the poor. The first general council which was among the Christians, mentioned Acts. 4. was assembled to choose Deacons to distribute the alms which was gathered. afterward in process of time many counsels were holden, wherein it is gravely and denoutly enjoined, that the Church should relieve the poor, help the widows, orphans, diseased, and impotent people, should erect and maintain Alms houses, hospitals, burial places, and spitals. Provision also was made for the due distribution of the goods of the Church into four portions, whereof the one, and that the greater portion was lotted to the needy people only, the other portions were bestowed in lodging strangers, burying the dead, and healing the diseased, and it was straightly looked unto, that the goods of the Church should not be alienated or converted to any other use. By which things we may conceive, that the church of God doth acknowledge, that this office of provision for the poor belongeth to her, as by a peculiar commission or charge from Almighty God. Moreover in the Cannon law, very many Cannons are extant to the same effect, whereof part were collected out of the Counsels which we have mentioned: but the greater part wore borrowed from the rescriptes and answers of Bishops, out of the learned commentaries of the holy fathers, & aliunde. as shall further appear in our discourse. In which Cannons, that is worthy to be observed and noted of all men, which doth so often occur (to wit) that the goods of the church (by a usual kind of speech) are called the goods of the poor. Therefore these Cannons do also declare, that the churches are by a certain right hound to nourish and succour their poverty. The histories, especially Ecclesiastical, do teach us moreover, that the governors of all congregations, even from the beginning (after that religion began to spread itself somewhat at large, and that Christians might as it were breath, and recover themselves under favourable princes) did with great care and fidelity respect the case of the needy, ministering bountifully things necessary to the poor brethren, which received the faith, and pretermitting none of all those things, which might be required for the maintenance of the needy: whereby oftentimes the heathen adversaries were moved both to receive and embrace our religion. Whereupon the wicked julianus vehemently envying that good report of the christians, willed (as witnesseth Sozomemenus hist. Tripertitae lib. 6. cap. 29.) that his pagan Bishops should build hospitals, and alms houses, and provide for the needy, according as our Bishops had done before them. Many Bishops are renowned for selling the golden and silver vessels, and other rich ornaments of the Church, to sustain their poverty when time required. In which number are reckoned by Socrates' Constinopolitaniss hi● Tripe. li. 10. ca 6. Acacius Bishop at Amidenum, by Possidonius Calamensis, Augustine by Hierome, Exuperius bishop at Tolossa, by many writers, Ambrose bishop of Milan, and Germanus of Alciodeon. and of other writers sundry other. In like manner the Bishops are reported even to have abridged themselves of many things, and bestowed them on such as were oppressed with scarcity: which we read is noted by certain writers, of Ciprianus, Epiphanius, Lupus Senovensis. etc. But wherefore serve all these testimonies? surely that it may appear manifestly, that all the heads of the churches have professed always, that the care of the fostering of the poor doth chief appertain to them, and that they truly were not constitute to be possessors and owners, but only stewards and disposers of the Church goods. Which self things in times passed induced the kings, princes, nobles, & each rich man to confer and bestow yearly revenues, lands, and fermes upon the Church, and to bequeath them in their written testaments. For when they marked, that the alms was faithfully distributed unto the poor, they chose rather to commit those things which they minded to deal in alines to the disposition of the trusty officers of the church, who knew best the state of the poor, than to do it by themselves. So greatly did that untyred diligence of the Church in relieving the poor, heap up great riches to that same use.  
Neither is it obscure or unknown, by how many means the kings, princes and civil magistrates, after they once began to reverence the christian religion, & to be baptized in the name of Chryst, did deelare that they would with like endeavour further the cause of fostering and cherishing the poor. For very many of them disbursed royal charges towards the building of hospitals, alines houses, houses for aged people, and spitals: which Eusebius Hist. Eccl. lib. 9 cap. 10. reporteth of Constantinus, Theodosia, and Valentinianus, who were wont (as it appeareth Triper. Histo. lib. 12.2.) to exercise an admirable liberality towards the poor, by Atticus Bishop of Constantinople. But the wife of Valentinianus (as is declared, Tripart hist. lib. 9 cap. 31.) went from hospital to hospital to minister unto the needy, taking as much pains as any hired servant would. The writers have not left in silence but have with great consent advanced justinianus the first, Tiberius' the second, Constantinus, who was called Iconomacus, Carolus, surnamed Magnus, Lodovicus Piperollo ' the first, Otho the first, second, and third, Henricus the first and second, Lotharius the second, Sigismundus, and other Emperors, for their readiness in helping the poor, and in building, conserving and vewtissying the common Hospitals of the needy. But the French kings have seemed to excel in this behalf, & especially Childebertus the founder of the Hospital at Lions (whereof mention is made in the council of Aurelian the fifth) Dagabertus, Glotarius, Robertus, the son of Hugo Capetis, Ludovicus (who did feed daily. 120. needy souls, and besides builded a noble hospital at Paris) Ludovicus Crassus and others. The kings of England also did at length not slackly seek renown by liberalitis towards the poor. Oswaldus, Alfredus, Eccarus, Guntho, the Henry's and Edward's. Among the Boemians, Vuenzeslaus is extolled: In Spain, Alfonsus the tenth: among the Venetians, Petrus Vrseolus, and to be short, there is no kingdom, no province, no signiory, no common wealth, which doth not even with glory advance their kings, princes, and magistrates, carefully procuring & decréeing things deemed profitable for the succour of the needy. For Christians have always acknowledged, but especially the Magistrates, the the charge of the whole civil society, and in it, not only the rich, but also the poor, (which is the greater part of that society) is enjoined them by almighty God. Whereunto that apertaineth, when we see that renowned princes have added many decrees unto the Roman laws, where they command the all magistrates should apply their minds wholly to further the cause of the poor. For so it is commanded Codicis l●● de sacrosanctis eceles●s et earum privilegus. L. priuslegia, L. generali. L. sancim" ei Again, De episcopis et clericis. L. oina privilegia. L. si quis ad declinandun. where we may observe many things wisely & religiously ordained for the common utility of the poor, the maintenance of hospitals, alms houses, spitals, and houses for aged people, and the right disposing of the church goods, Morcover, the la which is extant, Codicis l. two. de validis mendicanticus, was made for the sustenance of the true poverty. In the Autentikes you may observe certain things repeated & inculcate to the like effect. To conclude, we may behold throughout many colleges of the poor or alms houses endued, not only with great riches, but also singular privileges (above those which their charters have given them) & also defended by all strength of law, right & equity, by the magistrates in whose circuit they are situate. Which things sith they are such, it is an easy matter to judge, that it most of all behoveth such, as do sit to govern the helm of the common wealth, with all study and diligence, to foresee how the poverty which are dispersed in their Cities do live, whether they beg, which might by other means provide for themselves, whether the true poverty & feeble people be neglected, and whether the riches of the alms houses be faithfully disposed or not.  
Finally all these tend to this end, & for this intent verily we have in this present place heaped them together, that before we proceed farther and consult more plentifully of the manner of relieving the poor, it may be manifest, to whom chief, all our whole Oration is directed, and who be they whom would have to regard that which we will set forth. For this truly is a business very necessary and profitable, but yet hard and difficile: and requireth the furtherance not of one or few, but of many: neither of each man, but of such as are of power and authority: whereof also it cometh that although it be of good intent propounded, yet all men do what they can, utterly to reject it from themselves. For things are grown to this point, and (alas) all charity is waxed so cold in men's minds, that as often as the poor man's case is called to mind, no man thinketh, that it is his part to understand it, but one turns it on an others shoulders. The ministers of the churches complain, that they can do nothing in so great a business alone: and in some places the whole right of disposing the church goods is not in their power, in some places they are not able to rule the multitude, to forbidden valiant beggars, to reduce the idle persons to an order, and to perform other things of like fort. contrariwise the civil magistrates pretend, that this whole matter was always committed to the Churches, on whom great riches and large privileges were therefore bestowed, because it is their proper office to nourish the poor, & other such things, those which are willing to draw backward, do allege.  
But when by this means all men do put from them this godly work, innumerable poor people must needs perish, and by neglecting, (or more truly to be said) contempt of these miserable creatures, or rather of Christ himself, who hath ordained, the the poor should remain always with us in his stead, in finite evils must needs daily spring up in man's society. But believe me these men shall never be able thus to satisfy their duties, all such exceptions are empty and barren it is but vain to seek such starting holes. For this cause of the poverty, is not laid on a few men's shoulders only: but it apertaineth equally to as many as profess the name of Chryst. The divine promises and precepts of liberlalitie towards the poor, which are extant in the sacred Bible, yea & the threatenings or punishments against those which despise the poverty, and in them Christ himself, are proposed to all men which are able to do any thing in that behalf, and are to be embraced as well of the politic magistrates, as of the Ecclesiastical governors. And in deed a great and worthy work can never be finished by a few. Therefore it behoveth all men jointly to lay to their help and bands, and to labour together for the same stoutly, which we wish may redound to the glory of God, and to the utility of the whole multitude. That thing cannot long eudure which is not established by the unity of the minds and public consent of all men. Finally we see by daily experience that the godly preachers in the Church do say their foundation in deign, as long as the magistrates do not vouch safe to lay to their healping hands to make up the rest of the building. Therefore on the one side the elders of the Church, as if were gauderobearers, on the other side, the governors of the common wealth must meet in one place, and consult together, hows they may honestly provides for the poverty within their circuits.   

Chapter. 2. How many things there be in these wretched times, which aught to move us to help the Poor.  
BUt I hope that all men of what so ever degree, but especially they which have the chief rule in the cities, will then more cheerfully take pains in deliberating for the public liberality towards the poor, when I shall have set before their eyes, how many things are offered in these wretched times which aught of good right to draw & compel men thereto First I mind to explicate how needful it is, the all mê but espectaily they the are of greatest authority in the common wealth, be as diligent as possible they may, in furthering the poor people's cause. The Apostle Paul going about to exhore the Corinthians to send reléese to the brethren at Jerusalem which were oppressed with scarcity, in the latter Epistle Chap. 8. speaketh to them in this wise. Therefore as you abound in every thing, in faith and word, in knowledge, and in all diligence, and in your love towards us, even so see that you abound in this grace also. Forsooth the Apostle would signify, that in them which are commended for their faith and other worthy gifts and virtues, a singular liberality towards the poor aught also to shine, neither can these former virtues consist without this wherefore it liketh me now to use the same reason almost, and to speak thus to all godly magistrates. There is none of you all, most worthy magistrates, which doths not profess before all men, that he reposeth his faith uó his whole heart in Christ jesus our Saviour, and would be reckoned among such as reverence the name of Christ. If therefore you have faith and desire that other should account you so, then truly it is necessary that you declare that faith, in she wing forth all manner duties of charity, but especially liberality towards your domestical poverty. It can not be chosen, but that such fruits must needs follow a true and lively saith. Beside this, there is no subject, which doth not fully accounted that you do sufficiently know what you aught to do in the affairs of the common wealth, which is committed to your trust, and specially in the behalf of the poor and innocent: and that both you can and will cheerfully perform those things which appertain to your office, which are both justly commanded and straightly exacted by the law of almighty God, and whereof you make an inviolable promise, at such time as by oath and certain usual ceremonies you are openly admitted to your office. And in the mean time you are not ignorant, that that servant which knoweth his master's will, and doth it not, shall be beaten fore with many stripes. Wherefore make your account, that your iutegritie and diligence in doing your office shall never be approved of God or godly men, before you have provided a means in your common wealth to relieve the poor, which are always the greater part in any society. Men may be deceived and moked, but God will not suffer himself to be deluded. Neither is there (believe me) any more commodious way, whereby you may (which also of duty you ought to provide for) withhold from your owns heads, and your subjects, the punish nents which God offended with our sins daily threateneth, yea & which we do presently see and foele, then if you by yours counsels and examples, as with a watch word, do excitate all other to a readiness to lighten the miseries of the poor. Certes, the same counsel which that wise Daniel gave long since to Nabuchadnezar the king of Babylon, to wit: That when the wrath of God did hung over him, he should endeavour to redeem his sins with giving alms, & his iniquities with compassion on the poor, so should his faults be sauled or healed: Let all magistrates think that the same counsel is now given them, and if they desire to turn gods wrath from them, then let them follow that without delay. How many complaints of honest Citizens are every where daily heard, tending to the same effect? Some complain that they are molested at their doors with the importunate and shameless petitions, and perpetual clamours of many beggars. It greatly grieveth others that daily whethersocuer they go or turn themselves, they meet with inunmerable valiant beggars, feeding themselves pleasantly and in felthie soleness by other men's sweat. Other report, that in the whole City they cannot easily find them that will be hired to work with them for money and competêt meat and drink when they have need: yea some men doubt, that it will shortly fall out that handy crafts shallbe utterly left and neglected, when such as should and are able to learn & exercise them, will fall rather to an idle beggin, than to work and labour. Many observe and mark the horrible and infinite, riches of such as beg from door to door, and all men almost see that they are contaminate with sundry kinds of wickedness. Whereby also many good men make a scruple, and withdraw their hand from giving, while they fear the theridamas is no reward to be looked for of almighty God for alms ill bestowed on the wicked. For they think rather that he sinneth grievously, which ministereth any thing to him, whom he judgeth unworthy, and foreseeth that he will shamefully abuse it. Moreover certain honest Citizens are sore vexed in their consciences, when they smell that the true poverty, which either thorough continual diseases can not, or for bashfulness or some other cause dare not come abroad, do perish by hunger, yea in some places do rot in their miserable and loathsome diseases, whose careless contempt no doubt God will at length sharply reuége. Therefore on the one side they are moved not to give any thing to those: and on the other side while the true poverties case is unknown, the occasion of their liberality is taken from them. To conclude, the Citizens universally desire, that beggars, especially valiant and able of body, may be brought in order: and that the true poverty, that is, such as are diseased by age, sickness or other casualty may be provided for and finally that some certain way may be prescribed for the right expending and disposing of the common alms.  
Now let us see, how many things are found in the poverty themselves, which require some new reformation. Among the poverty some are sound and lusty, some diseased & feeble: some are of ripe years, and at man's state, some young, and yet in their childhood: and again, some are of the male sex, some female. First therefore we see in what sort those valiant persons do live, whom for years we would judge to be men: but they so pass all their life, that a man may doubt, whether they be christians, or jews, or Turks. For they never set foot within the church, but always lie before the church doors, or where they may be so suffered, in the midst of the streets, in crosseways, on bridges, and those places, whither they know there is most concourse of people. So that they never hear godly sermons, they learn no point of christian religion, and much less use the sacraments in common with others. And by reason they seldom stay in one place, & wandering every where do often change their soil & air, but never their mind, no man examineth their life: no pastor, no teacher, no deacon, nor any other supposeth that he aught to regard their salvation: & although perchance they carry a woman about with them, yet is it unknown whether they live in lawful wedlock, or rather pass their time in the licentious lusts of whoredom, in which state of life in the end they happen to die: is there any cause I pray you why we should judge them better than beasts? And this which I have here said of men, may likewise be understood of young women, young men, & children. For they are all equally unsiklful in the articles of religion. And is it not greatly to be pitied, and with unfeigned tears to be lamented, that almost infinite beggars should thus perish like brute beasts, without God, without law without all knowledge of their soul's health: whose destruction to whom shall it be imputed, but to the heads of the church, and the magistrates, to whom it belongeth to provide, that as many as live in any place within their circuits, should profess the name of Christ, and reverence him, and should declare themselves to be christians by some confession of the Christian articles, and the use of the sacraments? Moreover, by what practices, deceits, and subtleties, do the most part of these get their living?  
Surely they make a gain and a fat increase of their begging, whereby they wring out of the simple liberality of good Citizens, not only sufficient to preserve nature: but also to lash out and waste in riot, and stolen banquets, with feasting quaffing and whore hunting. Which that they may the eastier achieve, one feigneth himself to be a stranger and to devil far off, desiring relief to help him homeward, that his house and all his goods have been wasted with fire, or water, or by wrong judgement at the law, or some other casualty. an other lieth saying that he hath sick wife, & many small children at home: one maketh a show of new & strange kinds of ulcers, daubing his shins, or his arms, with rosin, srankensence, pitch, blood, and other corruption: an other falleth down voluntarily in the midst of the street, tearing his body, & trembling every joint, foaming at the mouth as though he had the falling sickness: other counterfeit halting, lameness, maimedness, deafness blindness, madness, dombnesse, & the is most to be marveled at, as though it were not sufficient to use these prac tises & words cuuningly framed to entics and bewitch men's eyes oftentimes also they show letteas, I know not from whence, to get credit to their impudentlies whers they are not known. At my being at Lutetiae now called Paris, I saws one Rooatus a chief deviser of such frauds, who (by report) was wont to set open as it were a school or shop of the same, and to teach rules of this wicked art to such as would resort to him: who also was found to have scraped so much together thereby, the he gave a rich dowry with his daughter. Now when these men by these frauds, deceits & engines do move all sorts of men to pity them, & to give them alms, of men to pity them, & to give them alms, and seeing they be not altogether helpless, (for they might, if they would, feed themselves by their own handy labour) but do willingly & wittingly snatch all the alms from the true poverty, as it were the morsel out of their mouth: who seeth not that they are guilty of evil practices (which word is not convenient enough for the unworthiness of the thing) but also of theft and sacrilege? Yet is this deceitful practice common to men, women, & children. But these, these are but trifles in respect of those which I will now report. These valiant beggars have been taken wandering as spies throughout the Provinces and dominions of kings, to harken craftily for rumours of peace or war, of the counsels & devices of kings and princes, to carry letters of treason, and sometime to play the treators themselves, to show the enemies the high ways and ports, to set on fire cities, boroughs, streets and villages: to burn up the ripe corns fields and woods: to infect the springs and wells with poison: to commit rapes, murders, and rebberies in woods and thicks, and through the whole countries. They accompany one while with one woman, and an other time with an other, and care not for stable matrimony: the most of the women do prostitute themselves to who so ever will, and infect many with the French pocks, or other more noisome diseases: They think they may without controlment steal clotheses, meat, or drink out of gardens and houses; and to the end they may the sooner moon to pity honest and simple matrons with having children at their tail, they steal other folks children, and cast than off again at their pleasure. Their own children they lay forth, (and it hath been heard that some have drowned them, some have left them in the woods for wild beasts) they mingle poisons to make barrenness, & teach others to do the like: they play the bawds between citizens children, and adulterers: they carry letters, tokens and gifts between lovers. I am ashamed to reckon these things, and yet they are known to be true, and I have not hitherto spoken all. So farforth is it too true that is said commonly: Paupertas turpia cogit, poverty forceth much wickedness: & Eurip. saith, the poverty & lack teacheth a man much evil. Therefore if we desire to hinder so many enormities, to stay in time so many outrages, to drive out of the common wealth this swarm of hopeless men, than it is necessary that the magistrates begin some trade, whereby the whole poverty may at once be brought in order.  
I have spoken hitherto of the valiant beggars. Now it remaineth that we entreat of such as are not valiant, but may of good right be called the poverty. Among these, some are broken with age, & bereaved of all strength: other are tormented with sickness, ulcers, & continual maladies, & lie lurking in some homely cottage: and in the mean time none attend on them, so that they wear away by little & little with bunger & penury of all things, while none come at them. You may see poor wsmen beset with a flock of little children even perish, being tired with the daily howlings and tears of them, while they ask bread or their things, which they have not to give, & consumed with continual griefs day and night. To these this misery above the rest may be joined: Certain even as it were born to calamity & wretchedness, although by the liberality of other sometime they get some thing, yet they can not use it rightly, they have no forecast, no knowledge to guide their substance, they never think of sparing or frugality, they are unskilful in ordering of every thing, they go about what so ever unadvisedly & proposterously, they have no regard of health, or time, or any thing else: to be short, they are such as though they had great wealth, yet in short time they will perish with penury. So that it is needful that tutors and overseers should be appointed for these, aswell as for Orphans. But how many are there which yet remain unknowns and obscure, which deserve right well to be relieved by the common alms. For oftentimes it falleth out, that some which occupying honest handy crafts, or merchandise were in good case to live, may contrary both to their own and other men's expectation of them, be brought to extreme poverty, not through their own default: but béeting circumvented by subtle creditors, or deceived by slack debtors, or oppressed with usuries, or spoiled of their wares in journeying, or thrust out of their heritage by the force of their adversary, and iniquity of corrupt judges, or exhausted with many exactions, or consumed with sudden fire, shipwreck, 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 cloak it as much as they are able, and beunde, being of a bashful nature, they complain to none, nor crave nothing of any. Therefore at home they pine with famine, and for very grief of mind they can not tell what is best to be done, but surely to live, and with other men to behold the light is tedious to them. Whose necessity, except it be relieved in time, it can not be but that they must needs wear away by little and little with misery and mourning. Lastly there remain innumerable children, creeping and running in the poor cottahes, which are to be looked unto. But the parent's sloth, ignorance or beggary, or all these together, do let them from learning in their tender years the elements of Christian religion, from accustoming honest and civil manners, and from applying their minds to learn some art and labour, as years come on. What then? shall we suffer these innocent children (among whom doubtless some are borne to good destinies, & might in time to come sit to govern the common wealth with good success) to be corrupted while they are but blades, and to grow up as brute beasts without all knowledge of godliness or honesty? That may not be. Therefore the Magistrates (which are the general tutors and and oversoers, and I may well say parents, (for they are called patres patrie, of all that devil in their city) must know that thess are especially committed to them by almighty God: they must provide by some means, that these may be well nurtured in godliness, in good manners, in honest arts, whereby they may get their living in time to come. And thus hitherto (I doubt lest in too many words) I have she wed how needful it is to take wholesome advise for the relief of the necessities of the poor. It resteth that we show how many commodities shall ensue to all estates, when that which we propound shall be accomplished. For not only the poor, but all and singular the Citizens, yea and the Magistrates themselves shall feel no small commodities by this godly ordinance. For truly the Mastistrates may well count it a great gain, to acthieve this glory to themselves for ever, that they by furthering the poverties cause, have delivered the common wealth from great and dangerous discommodities and encumbrances: that they have purged it of that sink of desperate men, I mean valiant beggars: that they have been the mean that many forlorn men do live honesily, godly, and quietly, undoubted and immorfall praise resteth for all such as declare themselves relous in this behalf. It is also most certain, that whatsoever travel the Magistrates shall bestow and employ in favour of the poverty, they shall perceive it at length largely recompensed, aswell by god himself, as by men. Thus shall it be recompensed of men, when as many as shall understand themselves to be holpen by the public liberality, shall always be readic to obey and please by all means, especially they will commend those devout Magistrates in their prayers to Almighty God, and pray heartily for their safety. The which benefit there is no cause why any should account as a small matter. For God doth willingly hear the prayers and cries of the poor, and there is nothing so high or excellent, but by prayers it may be obtained of Almighty God, which the Apostle Paul willeth all men attentively to consider, when. 2. Cor. 9 he saith. That the poverty do give thanks continual, and glorify God, and pray for the salvation of those which study for to relieve their lack, and in the same place wishing to excite all men to exercise liberality towards the poor, he doubteth not to affirm, that God can bring to pass, that the whole benefit may redound to them that give, the having all sufficicucie in all things they may abound in every good grace, as it is written Psalm. 112. He hath dispersed abroad, and given to the poor, his righteousness remaineth for ever. Which things, sith they be true (for who will doubt of the sentence of the holy ghost) all magistrates ought thoroughly to be persuaded, that they shall not lose that labour which they bestow in promoting the cause of the poor: but that they shall receive at God's hand, who suffereth no good work to pass unrewarded, some blessing, either in spiritual and internal things, or in temporal and external, or in both. To doubt of the promises of God it were a great wickconesse. But no man is able to utter how many and how great commodities shall ensue to the poverty themselves, the matter being so ordered for them as we will after declare. first they which hitherto were utterly neglected, so that it was not known whether they were Christians, or of some strange religion, hereafter shall be present devoutly at the holy assemblies with other godly men, shall here attentively the sermons and interpretations of holy scriptures, shall learn the articles and elements of Christianity, shall use the Sacraments institute by Chryst with faith and reverence, shall live henceforth justly, devoutly and soberly: to be brief, none of all those things which are required to their soul's health shall be withholden from them. But especially those valiant beggars, which we descried to be contaminate with every kind of wickedness, shall be brought in order, and being gently admonished, shall renounce their ungraciousness, and return into the right way, or being constrained by sharper correction, shall be weary of it. By which means, besides that horrible outrages, as theft, whoordeme, murder, firings, and treasons (and who can reckon the rest?) shall be avoided out of the common wealth: they also which seemed to be castaways, and given over to eternal damnation, shall see again the way to salvation set open to them, and bringing forth due fruits of repentance, shall undoubtedly obtain eternal life. Those men children also which partly by the provocation of their parents, parily of their own accord would conform themselves to beggary, and to all filthiness incident to the same, shall in their youth be sent to school to learn good literature, and become civil thereby: such as shall be found unapt to take learning, shall be put to sundry artificers, to learn their crafts: and thus oftentimes, they whose parents, yea perhaps, grandfathers, and greate-graundfathers for many years lived by begging, shall now begin to sustain themselves by their own art and labour: and that which is more to be rejoiced at, shall train up their children in integrity of life and manners, and in the knowledge of bonest arts. The maidens, before their chastity shall be envaungered, shall submit themselves to the rule of honest matrons, and shall by their diligent service earn their meat and drink with commendation. If any heretofore have offended, those being corrected by wholesome reprehensions, or reclaimed, and as it were lifted up out of their filthiness by gentle admonitions, shall frame themselves to chastity and honest life. To conclude, the whole poverty, which lived licentiously, shall be reduced to a newness of life, no doubt to the glory of God, to the joy of the holy Angels, which rejoice at the repentance of one sinner, to the edifying & comfort of all godly men, and the holy congregation. When thus the salvation of the soul is provided for, the bodies also & the rest shallbe in better case: they which of late went naked, & in tottered clouts, now shall go well clad and apparelled: they which fainted with hunger & thirst, shall now be refreshed with competent meat & drink: they which starved in cottages with cold, diseases, & maladies, shall now have their bodies cherished with temperate heat, & shall come abroad, recovering bodily strength: they which lay without doors, shall be received into houses, aged people shall have some to attend on them: they which were infected with scabs, ulcers, Hernia, the stone, and other diseases, shall be restored to health by the public liberality: they that seemed to be consumed with sorrow and mourning, shall be comforted by other. Moreover they which are, as it were, borne to misery, and are altogether careless of their business, negligent, without forecast, making havoc of all things, because they greatly needs the providence and advise of other, they shall perceive that their substance is very profitably disposed for their behoof. But such as hide their poverty, and would not have it known for certain causes, may now without shame break their minds to some good men, and obtain some relief of the common box, till they shall be able better to provide for themselves. Finally, none of all the multitude of poverty may justly complain, that he lacketh any thing which is requisite for the competent maintenance of the body. Furthermore, all the Citizens shall rejoice, and shall think the whole common wealth to be beautified with exceeding great blessings. For first, they shall joy to see the city delivered from that grievous burden of infinite valiant beggars, whether they be strangers or domestical. For these must at once (as we will after teach) be prohibited and brought in order. They shall no more be molested with the clamours & importunate petitions of beggars, meeting with them at the church doors, & at their private doors, & in every place. They shall perceive the they are velivered from the fear of those great dangers, which we showed before came by beggars, those outrages which were wont to be committed, hereafter shall not once be named. Those monstrous bodies, or deformed with sundry diseases, blood, matter, wounds, and loathsome filthiness, shall not be set in sight to terrify and dismay women great with child, or any other, which are soon troubled with the sight of such ghastly and sudden shows. Besides this, there shall be fewer diseased people in the city, and contagious diseases shall be clean shut out. If at any time the Citizens take some to labour or work with them, they shall find them much more ready than before. For filthy idleness shall after a fort be banished out of the whole city, the use also of many honest arts, which seemed before to be neglected, shall now flourish again. To conclude, all men will endeavour to get their living by some handy labour, which is honest and acceptable before God. Moreover the citizens will contribute to the common alms more willingly and liberally, because they know that what soever is bestowed, is faithfully dealt to such as be poor in deed. And when linen, or woollen cloth, or made garments, leather, or shoes, and such things necessary for this life, must particularly be distributed, then doubtless many of the citizens, of whom those things must be bought, shall gain thereby, where otherwise they should not. Lastly, all the inhabitants of mean and competent estate will follow their callings with more cheerful and quiet minds than before, and casting all their cogitations & cares upon God alone, will conceive undoubted hope, that neither they nor their children shall want things necessary for this life, although they should be decayed by any sudden casualty. This also shall 'cause one neighbour with mutual love to embrace an other: the rich man without offence or disdain will salute the poor man: and again the poor neighbour will not be ashamed to resalute the rich, and to wish him well: briefly the whole City shall be as one house, in which all men are joined together in most perfect friendship, and knit with a knot which can not be dissolved: and believe me, the whole state of the common wealth shall be much more blessed, than Plato or any other Philosopher in his solitary contemplation can describe in paper. But it can not be known till we have had experience a while, what plentiful commodities will rise to the common wealth, and the whole civil society, by this godly order. Wherefore it behoveth us to make an end of this Chapter, and to procéde to explicate how the poor, both may and ought in every city to be provided for.   

Chapter. 3. That every Parish and City must take advise, how they may best provide for their poverty, as place and time requireth.  
NO man may suppose that we are able to prescribe such a way for the relieving of the poor, as may be applied to every place and time, and may satistle every man's wit. For that is as hard to be done, as to make one politic law which may serve in every civil society a like, without any exception or interpretation, to be construed according to the rule of equity. Therefore when we have propounded a general example in these matters, than it is expedient, that the heads of the Churches themselves, and the magistrates in every their cities do providently deliverate, how they may ordain the like to be applied to their people. For it is meet to consult far otherwise in a large & populous city, than in one the is small & little inhabited: one thing is to be determined where the Church hath a rich treasury, an other, where it is but poor, that counsel may serve where the Citizens are for the most part wealth & charges of expenses great, which will not serve where the citizens are poor, and do live hardly: an order may be taken in the time of a common dearth, and when all things are dear sold in the land, which may be altered whon all things are plenty and cheap: to conclude sundry circumstances do require several considerations: whereunto appertaineth that which the apostle wisely admonisheth us of. 2. Cor. 8. That alms should be dealt according to the ability of the citizens, in due proportion & equality. Perform you (inquit) that good work as far forth as you can. For it there be first a willing mind, it is accepted, according to that which a man hath, and not according to that he hath not, neither is it that other men should be eased, and you grieved: but upon like condition at this present time, that your abundance may supply their lack, and also their abundance may be for your lack, that there may be equality. As it is written: he that gathered much had nothing over, and he that gathered little had not that less. But it is well known, that our ancestors in the primative Church had a great care, to invent a certain order, that every City might feed their needy people. For if the apostle Paul did so earnestly stir up the congregations of the gentiles throughout Achata, especially at Corinthum in Macedonia, Galatia in Italy and Rome, and all abroad: to send relief to their brethren whom they knew not but dwelled far off in judaea: who doth not conceive hereby, that it was ordained and ratified before in every of these Churches, that they should relieve the poverty that dwelt among them? And even unto the time of Pelagius the first the 60. Bishop of Rome, that is, till the year of the Lord 560. all the governors of the Churches and the magistrates in every place did labour diligently in that matter, as may be proved by divers arguments. For under Pelagius was holden the second synod at Turon, in which Can. 5. we read it was decreed, that every city should feed according to their ability all their poor and needy inhabitants with competent food: so should they not need to wander in other cities, and as well the elders of the Church near adjoining, as the Citizens should relieve their own poverty, those are the words of the Canon. Tiberius' the second, that right godly Emperor did greatly advance that age, whose liberality towards the poor, is celebrated to be such, that many historiagraphers have reported, that he was accused of some as a waster of the imperial treasure: because he bestowed all the revenues and tribute exactions, which his antecessor justinus, a covetous man, had gathered together, and the treasure of Narsetes which were found in a certain well in Italy, on the poor. Volateranus & other more report no less. john Bishop of Alexandria was famous at the same time, who for his untired diligéce in helping the poor is commonly honoured even to this day by the name Eleemosinatius: or Almoner, Childebert 9 the french king, & Germane 9 bishop of Paris were incident to the same time, who did not doubt to côtend together of liberality towards the poor as the author Fasciculi tempotum, & certain other witness. Altar Pelagius 250. years under the empire of Carolus Magnus (who governed in the year of our Lord. 814. the poverties cause was so diligently looked unto by certain godly men, that it was not only enjoined to every city and parish that they should cherish their poverty according to the old custom: but also search was made in every family and private house, & charge given by the authority of the Emperor, that in every great family or kindred they which were rich, should honestly provide for the poverty belonging to that family or kindred. For when the treasury of the church, and the daily allowance of alms was not sufficient to sustain all those, which sought to be relieved of the common liberality: then necessity enforced the godly men to bethink them of a new advise, to ease the burden of the parishes and cities, by inducing the rich men after this fort to relieve them in their families. We read, that it was decreed of this matter in the synod at Arelas, holden at the commandment of the Emperor Carolus, in the Can. 14. it is thus set forth: That every one in the time of famine or any necessity should relieve according to his power such as appertain to them, because it is written: Blessed are the merciful, for they shall obtain mercy: and again, Give, and it shall be given to you: remit, and yours shall be remitted etc. Again in the synod at Turon, under the same Carolus, Can. 36. It is commonly enjoined to all, that every one should endeavour to nourish & refresh all the poverty, appertaining to their family, according to the season of the year, because it is ungodly, and odious in the sight of God, that they which abound in riches, & exceed in wealth, should not help the miserable and needy people. In the mean time the later Canons of this synod the. 10.11.16. do plainly testisse, that the poor were provided for in every city and parish of the common treasury of the church, and the daily collections among the faithful Christians. For in those Cannons it is straightly commanded, that the bishops should have a great care and respect to the poor, and should in the presence of the elders and deacons assembled for to confer of other matters of the Church, circumspectly, as the ministers of God, dispose and deal them to the poors of the same parish, as every one hath need, according to the meaning and intent of the Cannon. And without doubt this great fidelity and diligence of the Church rulers in the poverties behalf, did move Charles the great at that time, and many other after him, that partly in France, and partly in Germany, they did erect many houses of religion, and many fraternities (which were no other at that time but harbourehouses for the poor) and they endued them with great riches. Therefore that order which was in times passed so constantly kept for the maintenance of the poor: to wit, that every city and parish did foster their domestical and home dwelling poverty: the same would now be well put in ure again: and every City with one consent, must consult thereof according to their state and ability.   

Chapter. 4. That certain fit men must be chosen by voices, to take charge of the whole business.  
BEfore all things it behoveth to choose in every parish and circuit, certain men of tried honesty, whose fidelity, piety, gravity, and integrity is well known, by whom it shall be foreseen how all the poverty ascribed to their civil society or circuits may be brought in order: which men must be chosen by the common consent, as well of the church governors, as the magistrates: under which name I comprehend all those which are put in trust in any office in city, borough or village. For it is always meet, the every of these in any weighty or godly business should lay to their helping hand. And it is sufficient if in a village or street three or four be appointed for this purpose, according as time and place serveth: but in greater Cities it is meet, that in every Parish or ward, as many overseers be chosen. And if necessity require, in a populous city it shall be well that four other be set over the rest, as of a higher dignity, and having the chief rule over the rest: to whom the other foures which are elected in every parish shall have recourse sometime to consult with them, and to open unto them the harder cases which happen to come in question: to whom also the poverty themselves may resort, and if they have any complaints may open them unto them: by whom also, if need require, the other overseers may be admonished, and the disobedient poverty may be corrected and punished: to conclude before them shallbe pleaded and discussed all matters which appertain to good order in the poverties behalf. This manner of electing approved men, to take charge of the poverty, is set forth in the primative Church by the Apostles themselves. For all the faithful did by all means labour for that, that none among them might be seen to lack. So that such as possessed lands and houses, sold them, & laid the price down at the Apostles feet (which was expedient at that time to be done at Jerusalem, and not else where, partly for the cruelty of the ungodly magistrates, who enterprised then each-where to rob the Christians good from them violently: and partly because the faithful by the ordinance of God not long after should fleet from thence to seek other dwellings, and to preach and plant the Gospel in sundry coasts) which was afterward distributed faithfully to echo man and woman as they had need. Act. 4. but when that office of receiving and laying ou again of the daily charges, was so trouble some to the Apostles, that for it they did intermit often times a better work: to wit, the preaching of the Gospel, and besides many controversies did rise about the daily waiting: The Apostle calling the multitude together gave this counsel Act. 6 It liketh us not (inquiunt) that we should leave the preaching of the word of God to serve tables: wherefore brethren look you out among you seven men of honest report, and full of the holy Ghost, and wisdom, which we may appoint to this business, and we will give ourselves continually to prayer, and to the ministration of the word: and this saying pleased the whole multitude, and they chose seven men, which are there named. The Corinthians also. 1. Cor. 16. are bidden by Paul to appoint whom they would have to bring their liberality unto Jerusalem: and again. 2. Cor 8. & 9 he saith, that he hath sent situs, a worthy and diligent minister of the Church, and with him an other brother, whose praise is in the gospel, (whom some geasse to be Luke, some Barnabas) & a third man also, whom he had often proved trusty & diligent in many things: these were appointed by Paul to prefer to the Corinthians, the cause of the brethren, which were appressed with extreme penury at jerusalem. Therefore let it not grieve us to consider the example and purpose of the holy apostles, and as time and place will bear, follow them. But whether more or less than we have spoken of, must be chosen to see to this business, we will not greatly strive: seeing the regard of the place & number of poverty will teach us what is needful to be done in it. Much less will we contend of the names of the officers. For the primative church called them Deacons, which appeareth not only out of the Acts of the apostles, but out of Eusebius hist. Eccl. lib. 2. cap. 1. In the history of D. Laurentius the martyr, they are called Levites. Therefore whether you do call them by that name, or by any other, the matter is not great: as if they were called Masters of the poor, overseers, viewers, visitors, stewards, or disposers, Almners, etc. We will easily agree in the name, when we have determined of the thing itself.  
But these men must be greatly had in estimation of all men, and also sometime must be admonished, or rather entreated by the ministers of the churches, and magistrates, that upon certain set days and hours, they will willingly join some godly pains with their honourable function for keeping of orders, not doubting but that they shall receive incomparable and eternal rewards at the hands of almighty God, and we aught to be persuaded, that that commendation wherewith the Apostle setteth forth those three men, which he sendeth to Corinthum, to gather the alms, which should be carried to the brethren in judaea, doth belong to them also which do take upon them the office of providing for the poor, & have a care faithfully to perform the same in these days.   

Chapter. 5. What belongeth to the office of them which are chosen to oversee the Poor.  
AS we have said that this office deserveth great estimation, so we must all needs acknowledge, that it is not free from a great toil, for the office of the overseers is manifold and weighty, which for more plainness and order sake may be fitly brought to five principal points.  
First, that they search diligently throughout every city & parish the number of those, which desire to be relieved of the public alms, and the they can wisely discern the true poverty, and those that deserve to be pitied, from the counterfeits & unworthy.  
Secondly, that they wisely can cast, how the money and necessary charges may be levied and collected honestly, and without overcharging the Citizens & inhabitants.  
Thirdly, how they should rightly distribute the alms collected, to the needy, according to the quality of the persons and the rule of equity.  
Fourthly, that they be ready to tender an accounts of that they have received and laid out: either to the magistrates and certain ministers of the Churches at a time appointed: or else before all men in a public place and session: so to maintain and approve unto all men both their authority, and their trust inesse.  
Fifthly, they shall labour what they can to bring to pass, that the order for the relief of the poor being once well determined and begun to be observed, may always after be retained, continued and kept.  
To these five points of this whole business they which shallbe chosen to this office shallbe wholly bend and shall direct all their cares and cogitations, to perform them. But to the end they may the sooner, easilier and without hindrance accomplish, whatsoever they shall handsomely determine 07 it is very needful that as well the Churchs' rulers, as the governors of the common wealth, do without delay, aid and assist them, and that they readily by their public authority do charge prohibits, constitute, and publish to the whole multitude, what soever are thought necessary and profitable to the setting forth of the liberality towards the poor. The help of many neighbours, and especially such as be strong, is required at the raising or erecting of any ample or magnifical frame of building. Neither may we hope that the Deacons, be they never so godly or prudent, can do any thing worthy of commendation among the rude multitude, which always carp and murmur against good laws, except the magistrates also do prudently intermeddle their authority, and declare openly, that they will and decree the same that the Deacons do. Now we will show in order, how those things which we have reckoned to appertain to this office may be accomplished.   

Chapter. 6. How the poverty must be searched, and those that are in deed, to be discerned from the counterfeiters and dissemblers.  
BEfore any certain form to relieve the poor according to the measure of their necessity be appointed, it is needful (as we have said) that the number of those which desire to be reckoned among the poverty, and to be nourished of the public liberality in the cities or villages, be known. And that this may be done, it is meet first that the deacons or viewers do diligently view all places in the City, and that they go into the homely cottages of the poor, to search narrowly, and to set it down in books made for the same purpose, how many live under one roof, of what age, ability, or strength, what charge of children, or diseased persons they have, what store of substance or household stuff they be furnished with. They might send Beadles to call them all in order out of every house to some one place, where every one of the poverty in the presence of all the deacons or viewers might profess in what state they are: but the other is the safer way for many causes. For no doubt it may better be discerned by eye sight than by their talk, how they are affected in bodily strength, or health, how many, and what manner children, and what household stuff they have, whether they have any diseased in their houses, & what their disease is. etc. Neither is it sufficient to hears the poverty themselves declare their own estate, but it is expedient afterward to receive the reports and testimonies of the neighbours that devil near, by whom also the good conversation of each of the poverty may be known more narrowly.  
But in the entrance to this place, I must overthrow the fiend cavillation of certain, which hold, that the poverty aught not thus curiously to be searched. We may give our alms (say they) to whom we list: so that we deal it in the name of Christ, it is no matter on whom we bestow it. Yet no man I suppose is ignorant, that there is discretion to be used in our liberality, and regard to be had, not only of the matter and causes, but also of persons. As touching the matter, when it is expedient to give to every one alike, as we see their need, and not to give all to one: as touching the persons: because it is certain that we aught rather to give to those that are honest & godly, than to sinners and evil livers, and one hath more need, an other is content with less. Of which matter both S. Augustine in many places, & Ambrose in his books of Offices or duties have wisely defined, whose words we see recited by Gratianus distinct. 86. Neither is that search fault worthy, which is made to help the poor, not to hurt any man, and which is ordained to procure the common safety of all, aswell such as be poor in deed, as such as are not so. For their private necessity when it is known, doth make them to be well provided for. The others idleness being found out, doth make them to be brought in order, and restrain them from living by other men's sweat, which doth redound to the utility both of them and others. For he committeth a grievous offence, which impudently dares crave to live of an other man's trencher, when he might get his own living with his labour. Moreover it is evident, that the poverty when they are demanded of their estate, they dissemble many things slily, they forge not a few things impudently: in the end they open nothing, but that which they think may avail to move men's hearts to pity, and to wrist from them a greater allowance of alms. But all men know that not every one is worthy to be pitied, which desireth to be thought worthy. And truly if every one's tale should be credited, as they can set it forth, you should have straightway such a number of poverty, as the wealthiest city in a realm could not maintain or relieve. Because therefore it can never be perfectly known by their own report in what state they be, it is not only lawful but also very needful, to have a more diligent view or search. But after that it is once known how great a multitude of needy people is in the city, it resteth that it be determined, & with judgement defined, who aught of equity to be relieved, & who to be excluded from the public liberality. And truly I do not see how we may more speedily & prudently determine in this behalf, than if we follow the custom & judgement of the old church. Let us seek therefore, what they were whom the old church did esteem to be poor, & worthy of the common alms.  
We see the cause of widows, fatherless children, & strangers, commended studiously, & in the first place unto all men throughout the law, & the prophets Deu. 14.24. And Chryst. Math. 25. reckoneth those which are hungry & thirsty, not by their own fault or wicked will, but through very penury: He reckoneth the harbourless, that is, strangers: he reckoneth the naked, the diseased, the captives. In the Parable of the rich man, Luke. 16. Lazarus is described to be full of sores, and hungry, destring to be refreshed with the crumbs which fell from the rich man's table. Again. Luke. 14. Chryst speaking of the poor, who should be bidden to the feast, nameth the feeble, the half, and the blind. Acts. 3 A certain man that had been lame from his birth, lying at the gates of the Temple, asked alms of those that went in, and of Peter, who had neither silver nor gold to give him, but he gave him strength to walk on his feet. But these are to be reckoned among the sick persons. Paul the Apostle oftentimes commendeth the poor dwelling at jerusalem, but they were such as had been hurt with many and grievous injuries, and had suffered themselves to be spoiled of all their goods for the profession of the Gospel of christ, (as he declareth Hebr. cap. 10.) and at such time as that great famine under Claudius' Caesar did oppress many Provinces, but especially jewry: which is mentioned Acts. 11. Eusebius hist. Eccl. lib. 2. cap. 8. Tertullian Apolog. cap. 39 reporteth that the collections of the faithful were wont to be bestowed in relieving the poor, burying the dead, ou children and infants destitute of parents, on men broken with age, on such as had suffered shipwreck, and if any were set to work in the mines, or if any were in banishment, or in prison, so that it were in God's cause, that is, for the profession of Christian religion. Dionysius the Bishop at Corinthum writing to Soter Bishop of Rome (as witnesseth Eusebius hist. Ecclesi. libr. 4. cap. 23.) saith, that it was the manner of the faithful men at Rome from the beginning, to help all their brethren with sundry benefits, to lot out for many churches in divers countries all things which they understood they did lack, to comfort each man's necessity by all means they could, to minister as need required to the brethren dispersed through the mines. Therefore you see, that the Churches have been wont to relieve those which dwelled far off, and were distant from them long journeys, and among them such as were condemned to the mines. Acatius the bishop of Ameden, (Socrat. hist. Tripar. li. 11. ca 16.) was very careful for the redeeming of captives in the war, for whom saint Ambrose, and after him saint Augustine were so careful, that for the delivery of them they doubted not to bestow the golden vessels of the Church. Possidonius the bishop at Calanen. hath left this in writing. But Ambrose in his Offices doth yet reckon other which deserve to be pitied, Age and debility (saith he) must be considered, and sometimes bashfulness, which is a token of a toward nature, which can not presently get their own living, and yet either in time to come may, or in time past hath. In like manner debility of body must speedily be holpen, as also if any man from riches be come to poverty, and especially not through his own fault, but either hath lost that he had by robbers, or proscription, or by unjust accusations. And again the same Ambrose in the same work saith: Perfect liberality is commended by saith, the cause, the place, the time: first that it work among them that are of the household of saith. For it is a great fault if any faithful man need, & thou do not supply his lack when thou knowest it: if thou know him to be without money, and hungry, and thou feed him not: if he suffer grief, and thou comfort him not: specially when he would hide it, and is bashful to utter it: if he be convicted to the imprisoning of himself or his children, or unjustly slandered, and thou help him not: if he be laid in prison, and extremely dealt withal for some debt, being a just and honest man, thou art much to blame if thou succour him not. Which words are borrowed from him in the Distinct. 86. Cannon. Consideranda, and Canon. Non satis est. Finally we find, that such as applied the schools to get learning, especially students of the scriptures, whom they call Clerks, were maintained by the public liberality, when they were destitute of the help of friends allied to them. Which Sozemenus (Tripart. histo. Lib. 6. Capi. 7.) doth plainly signify to have begun first in the time of Constantinus the Emperor, when he saith, that julianus commanded, that what soever the maids and widows which for penury were relieved among the clerks, had received a little before out of the common liberality, according to the appointment of Constantinus, should be exacted of them again. There are extant also many cannons, & many rescripts of Bishops, in the which the same is declared: as in the Council at Braccara, Can. 25. in the council at Chalcedon, Can. 3. & the consecratione dist 5. out of the book of the five chapters Cannon, In omnibus, also in the Epistle of Gelatius the bishop, to the bishops placed through Lucania, Brucia, and Sicilia. Item to the clarks and people of Brundisium, 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 bishop of Carthage, out of the latter of the which, it is read, 16. quest. 1. Cano. Adhuc.. Of which matter we have entreated more at large in our book of Ecclesiastical schools. I might bring more testimonies of every sort of poverty out of the commentaries of ancient writers, but I will cease to do it, supposing that these are sufficient to teach us to judge whom we aught to relieve, as very poor among the sundry degrees of poverty.  
First therefore are commended widdewes and Orphans. 2. strangers and pilgrims. 3. diseased people, in which number are the lame, the deaf, the dumb, the blind, the lepers. etc. 4. Aged people, which in deed do little differ from such as be sick, for age itself (as saith one) is a disease. 5. Those that are spoiled of their goods for the confession of the truth of God's Gospel, or condemned to the mines, or banished into strange I lands, or kept in filthy prisons. 6. Captives in war under the enemies especial of the christian religion. 7. They which from riches are brought to poverty, whether it be by shipwreck, or by firing, or robbing and warlike uproars, or by proscription or the slander of their adversary, and by the iniquity of judgement, whereby their cause hath been overthrown, or by any such sudden casualty, so that it come not by their own faults. To whom we must toyne (according to the opinion of Ambrose) such as be bashful, borne of honest parentage, but dare not bewray their poverty. 8. Young children given to apply honest arts, but especially good literature and Theology.  
But you will say, what a company is there reckoned to be relieved? Whence shall we raise the charges, which must feed so many sorts of men? I would you did understand, that we have not reckoned thus many sorts of men in times past relieved of the public liberality, to the end to fear you, and to withdraw you from this godly purpose: but partly that by the worthy examples of the ancient Churches (whose substance was yet but very small, and ability very slender) they might excite all men to prosecute this business proposed, partly that every City may know how to view what poverty they may find among them to be relieved. For it is certain that we have reckoned many such as are not now to be found among many people and cities. Therefore we means, that they only are to be deemed worthy of the public liberality, which out of all sorts that I have reckoned, are presently to be found in the City. And yet not all such, but those of them only which after diligent search, shall be found to be oppressed in deed with famine and penury. For there are in every place many Widows and Orphans, there come daily many strangers, there are many sick, lame, blind, dumb. etc. Many are of rich men suddenly brought to poverty, many children destitute of their parents aid, and left poor, whom notwithstanding it is not needful by and by to put in the number of them which can not live; except they receive their maintenance of the public treasury. The which, how it should be taken, it is behoveful for us to explicate more plainly to the easting of the Parishes and Cities.  
First therefore among those which beg and ask alms from door to door, all such as are valiant, of what sex or age so ever (if, I say, they be able of body) they aught to be excluded from the public liberality. See, I beseech you, how much we have diminished in one word, that huge number of those that profess poverty. Doubtless if a diligent view be taken, of five hundred rogues wandering everywhere in sight, and begging of every one they meet, there shall scarcely two hundred be found which deserve in deed to he pitied. Yet there is great discretion to be used in that behalf, and there aught to be present good witnesses, and among them some Physicians and Surgeons at the search of their ability, health and age of every one that lives by begging, that no man may afterward justly complain, that any thing hath been done otherwise than well. Then must begging be forbidden to all that are sound and in good state of body, yea and to all other whom soever. The which thing because it will be novelty, and thought to be harde-dealing, and not only they which maintain themselves in idleness by other men's sweat, will grudge, but also many of the citizens will complain that it is great extremity, to abridge the poverty of that so long continued and harmless trade, to seek things necessary for this life of well disposed persons (for they have nothing but that which men are willing to give them.) Of either of these sorts of men, grievous tragedies might easily be raised in the City, therefore we must prevent this mischief on this manner. First the Senate or Parliament of the Magistrates shall diligently intermeddle their authority, and calling the multitude together, shall by a public edict or proclamation, wholly prohibit all begging, for sundry weighty and necessary causes, whereof some may well be expressed in the edict or Act itself. Consequently the Preachers, and sometimes also before the publishing of the Edict, shall with great faith and gravity teach that begging, especially of the valiant sort, aught worthily to be abrogate: they shall declare first, that it is a detestable sin to beg from door to door for victuals which by his own labour he were able to provide, the other being due for the true poverty: they shall sharply inveigh against filthy idleness and sloth: they shall pithily overthrow all such cavillations as they understand to be objected by malicious & ignorant persons against this new and godly edict. For before we proceed to the utter prohibiting of begging, we must by all means provide, that the people may be rightly instructed of the whole matter, and may fully perceive, how godly, how wholesome, how needful it is. And herein the speaker hath a wide field opened to him. It is right well known, that in the law of God, Deut. 15. the jews were charged to foresee, that in their common wealth no beggar or needy person might be found. Egenus (inquit) seu mendious non sit inter vos. Where the Hebrew word signifieth one that is so poor, so beggarly or destitute of all things, that he must needs crave and ask relief of other. It seemed also that it might redound to the reproach and opprobry of the name of God, if in that nation, which was so well trained in religion, any should be driven to beg for poverty. The Gentiles also in their common wealths did wifely provide in this behalf, as appeareth. For Plato his verdict was, that beggars and idle persons should be expalsed the city. Valerius Maximus hereof is witness. That the Massilians did once forecast, that idle beggars & otherwise unprofitable, might not come among them, he that hath read any approved authors, will easily acknowledge. That the most prudent Athenians had a care of the same matter, after whose example it was decreed and commanded in the Civil law, that valiant beggars should be searched, and be brought in order by severity, Codice, de validis mendicantibus, lib. 12. in these words: A few being taken of all them, who by uncertain begging do make a common gain, let the soundness of body, and lustiness of age, be searched in every one, and let those which are stouthfull and wretched, without any cause of debility, be urged, as such as are of a servile condition, and let some diligent and studious examiner have authority over them. And whosoever shall bewray, prove & detect such wickedness, let them be borne out by the noble men, and the whole inhabitants of the town or city: and the masters may safely have an action against those, which either help to convey fugitives, or give them counsel to practise begging. In which law you see that begging is not only simply prohibited, as a thing unlawful, but also punished and chastised as of 〈◊〉 finitie to other wickedness. Wherefore 〈◊〉 nothing else, yet truly the offences & ●…kednesse which we have before reh●… and at all times, & every where ha●● 〈◊〉 observed in many beggars, (for Chr●… also in his time complaineth, that they 〈◊〉 defiled with innumerable & manifold 〈◊〉 in his book of the providence of God. li. 1) aught to lead the magistrate forthwith to prohibit all begging. For it is evident that both it may and aught to be done, as well by God's law, as by man's law. Moreover, how grievous a sin it is, for one that can work to wish to be fed in idleness by other's sweat, and to snatch the morsel out of the mouth of such as be poor in deed, the Apostle himself mentioneth. 2 Thessa 13. when he saith, that they which do so, inordinatè viwnt, live inordinately, and do pervert all good order in the civil society, and therefore aught to be compelled to work: or if they refuse to be obedient, to accounted them as infidels, and to have no fellowship with them. The Prophet Psal. 128. doth deem them blessed in deed, which get their living honestly by their own labour. For thou shalt eat (inquit) the labour of thine own hands, blessed shalt thou be, and it shall go well with thee. Whereupon Prop. li. 2 (of a contemplative life) doth well gather, that he which can maintain himself by his own travel, aught not to receive any part of the which is due to the weak & impotent. And we read in the Canon: let them only receive the relief of the poor, which are not able to work. But that goeth more hard, which is borrowed out of lerome: 12. quest. 2. Can. Gloria episcopi: To receive or to withhold any part of that, which aught to be bestowed on the poor, it passeth the cruelty of all thieves, which is spoken in that place of the Bishops or stewards of the Church goods, which neglected the poor: but it may well be understood generally of all such as do challenge or usurp any of the poverties goods unjustly: and. 1. quest. 2. Can. Clericos: Item Can. Pastor. Those clarks are pronounced guilty of sacrilege, which when they may live of their own, yet they receive of the Church goods, which are the poors. But valiant beggars are much more justly touched with the same sentence. Furthermore against filthy idleness how many pretty sayings may be brought out of all sorts of writers? To all mankind was that law given, which doth admit no exception, immediately after man's creation: In sudore vultus tui vesceris pane tuo, In the sweat of thy brows shafts thou eat thy bread: Gen. 3 Man is borne to labour, as the sparks of coals which fly upward, job. 5. Chrisost. lib. pri. of the providence of God saith: That man's nature was created to nothing less than idleness and rest, and if when we are bend to work and labour we are not free from sin, but we fin still, to what wickedness will not our presumption proceed, if God had ordained us to flow in delights, and idleness. It is trus that one sayeth: Omnia mala docuit ocium, Idleness hath taught us all wickedness. But these may suffice thus slenderly set forth for the unskilful: to wit, that all men may have wherewith to confirm both themselves, and other, to think well of the taking away of valiant begging.  
It resteth therefore, that all beggars, which are found sound in body, be driven by the authority & edict of the senate to some handy labour. They which know no occupation, it is meet they should learn of some artificer. And sith there be so sundry crafts and occupations, among them many are such as may quickly and easily be learned, & beside may be practised with small charges. In husbandry and tillage, in cloth making, and certain other, many things may be done of every one forthwith. Wherefore none may make excuse that he cannot learn. If he have a will he cannot but obtain the skill. If he can any occupation before, it is well, let them be occupied earnestly in it. And they to whom the business of the poverty is committed shall provide, that being ready to work they may always have something ready for them to do. Let them have shops, let them have masters to hire their work, either public or private, that they may utterly have no occasion left to follow idleness. And that the same advise and counsel was used in the primative Church and society of the faithful, it may be easily gathered, out of the Epistle of Clement the Pope, unto james the brother of the Lord, where he, speaking of the care to be had for the poverty, saith thus: For such as can no occupations, seek ye out some honest occasions whereby they may get necessary victuals. And soon after he addeth: But for the artificers provide work.  
Thus much of valiant beggars, and how it may be foreseen, that no society be burdened with their maintenance. Now we will make inquisition of the rest of the poverty in order, but first of widows and orphans. As touching widows, it is not needful, that all should have allowance out of the collection. For many of them and their children can gain by doing some work. For they can comb and card wool, they can dress and scour woollen cloth, etc. hatchel line or flax from the shyves, spin, weave, sew shirts, and other linen garments, make needle works, and do all kind of embrawderie, they can make girdles, and all ornaments for children, laces of party colours, cawls for women's hair, little purses, and such other kind of apparel and furniture, and can teach the citizens daughters the same arts. These and many other not unlike, they are able to do: by which means surely if they will, they may shifted for themselves and their children competently. Let there be gotten husbands for the younger widows, and let them help after wards as they are able, every one in their occupation, and so let them jointly earn their maintenance. So Clemens in the epistle before mentioned saith: Be you in stead of husbands to the widows, & have a care for them after an honest sort, ministering those things which are necessary, yet couple the younger widows in marriage. Therefore if thus the widows be restrained from filthy idleness to honest labour: or if they be married to artificers, it will come to pass, that either they shall be competently maintains by their ownewoorke, or shall need but very small allowance to help out, or certainly very few will desire any of the public liberality.  
The Churches and congregations in times passed, with great faith and diligence, took upon them a fatherly care for orphans, because GOD had so commanded: which Clemens in the same Epistle doth witness. Therefore all Orphans, to whom, it shall be found that their parents, or near kinsmen, for poverty, could not assign tutors, aught to be commended to the overseers of the poor, who if they be infants, shall put them to nursso to housewives, that are thought meet, and have no great charge of children themselves, who shall receive their wages out of the collection. The like regard shall be had of infants that are laid forth in the streets, if none will receive them. For even these also were nourished and preserved by the Church of old time: which we may mark in the second counsel at Arelas, holden about the year of our Lord 320. out of the which Cannon 32. it is alleged dist. 87. Canon. Si expositus (where an error is passed in the superscription which hath Ex concilio Toletano.) Item out of the council at Faseu, which was celebrated, when Leo the first governed the church of Rome, anno. 450. Can. 8. Out of the which we may also perceive, that there were in many cities certain houses, in which such children were honestly brought up: and where such provision is made for outcast children, there the stewards of the poverty are delivered of this care. Neither is this to be let slip, that sometime the rich men, especially which have no children, if they be gently entreated of some good men, will not grudge to take some fatherless child, and bring him up, as many in times past were wont to adopt certain, as testifieth often the Civil law.  
Now those which do remain, whether they be orphans, or outcast children, if they have no hope of comfort, either out of some common Orphanotrophie, or some rich man's benignity, those must be so long maintained out of the public treasury, till they have learned some trade to live by.  
Now of strangers or pilgrims, which are of two sorts. Some stay long in the City, and have as it were, gotten a dwelling there: other do but come as wayfarers, and journey with speed to some other place. Of these former, it is meet that search shall be made, upon what occasion they came first to the city, what they do, or how they are presently occupied, whereof they live, of their manners, what good virtues, or notorious vices they are noted to have. Now if necessity of war, or casualty by fire, or water, have forced them to change their abiding, and that they be commended to be of upright life, and beside are found willing to labour and trade some occupation, then will we account them worthy to be pitied, and so far forth to be fusteined, and borne withal, till they can earn some thing again to live by: but if they be not found such as we have now said, nothing doth prohibit (which we know the old devices of common wealths have also prescribed) that they may not be thrust out of the city, and be sent back into their own Country, for it is meet that the devotion be bestowed elsewhere. And to the end it may for hereafter be avoided, that the City be not burdened with foreign poverty, the Senate or parliament shall forbidden, by an express law, that no Citizen shall hereafter let out any dwelling house, or harbour any stranger of a foreign nation, without knowledge given first to the Consul, or Mayor, or chief officer, how soever he be termed, whom it behoveth to inquire diligently of the estate and conditions of them, which come, so that this way it will prove, that the common wealth shall have fewer poverty. But unto the later sort, I mean poor strangers, that journey any whether, both lodging, and victuals, shallbe courteously granted lodging in the Hospitals, such as almost in every place we see our ancestors have builded, whereof mention is often made, both in the Ecclesiastical histories and in divers counsels: they shall receive victuals either in the same Hospital, or of some appointed for the same purpose. It shall not be lawful for them to beg from door to door. For the which purpose the senate or counsel, shall enjoin some that dwell near every gate of the City, to salute the poor wayfarers that come by, to ask them courteously from whence they come, and whether they go? Then by and by they shall signify unto them, that begging is forbidden, and therewithal, shall show them the way to the Hospitals, or to his house that provideth for the necessities of strangers. Let us proceed to diseased persons. Among these, because some are grieved with curable diseases, some with uncurable, when they are searched, you must take the counsel and advise of physicians, and chirurgeons, and wisely provide, that as many as may be healed, may be cured as soon as may be conveniently. But such as have not any hope to recover their health, they shall go to the spittle house, if there be any such in the city. If there be none, it is meet to bethink how they may be holpen. The rest which were joined with these diseased people, the blind, the lame, the deaf, the dumb. etc. do not all forthwith, if they be sound in other members, need the public liberality. For oftentimes, as much of their strength as is diminished in one member, so much we see is recompensed in an other member.  
Therefore in well governed common wealths, we often see that both the deaf and the dumb having learned honest occupations, have wife and children, and bring them up honestly. They which lack the use of their feet, with their hands, did carve spoons, salts, little images, and other such things: they sew garments, with the needle, pen, and pensyll they did paint and draw pictures, & what could they not do with their hands? They which lacked, or had luxations in their arms, we have seen them able to work with their feet, to blow black smith's bellowss, or the triers of metals & founders and in the churches to blow the organs, moreover to serve for messengers in the City, to do errands, to carry letters to other towns and cities, to bear burdens upon their shoulders after they were laid on. etc. Neither may the blind be spared, that they may not accostome to do some work, and to get their victuals with their own travel. I know some blind men, which being led by a child, while they were children to the grammar school, by continual hearing have at length gotten famous learning, and have afterward taught other publicly with great commendation, many also have been famous by their writings. Persevaldus Brugensis, and before him Petrus Pontanus, of the same City, Robertus Wancop Scotus doctor of Divinity, & of late created Archbishop of Armacan, these taught at Paras. And who hath not heard of Didymus Alexandrinus, whom all ancient writers do greatly extol with praises. Item Hiodorus the Stoic, is celebrated, who taught in Philosophy worthily, and both played and song to the Harp, according to the manner of the Pythagorians. Moreover, I have seen at Brugis, a college dedicated and serving only for the blind, in which many are instructed to play well on pipes, of sundry kinds, on Church organs or instruments etc. But they which are not capable of such arts, those wind bosoms, and double threads for the weavers, make baskets and skepps of offers, or bull rushes etc. or work at the wine presses, or the hand mills: to be short, there are innumerable which making a show of grief or debility of body, do flee for succour to begging as to the holy anchor: But if their estate be more nearly examined, they shallbe found to have no just cause to beg. He that doth diligently examine how many refuges are offered whereby he may shoes poverty, shall never be able lawfully to pretend extreme necessity, or that he must needs beg for his living.  
The fourth place we assigned to broken and aged people. Neither need all these to be sustained of the common collection. Many to their last day will willingly do one easy work or other, and are occupied in the some shops, or other workehouses. But some that are utterly decrepit and crooked, let the geron●o●omies or houses appointed for the aged cherish such: as by the ordinance of the old church, may be often found, to this day in many cities: of the which much is spoken, Codice de episcopis & clericis, some their children, nephews, or near kinsmen, which are able, shall be commanded to keep. Therefore a diligent inquisition being made, very few shall remain to be relieved of the collection.  
What shall we say of them, which for the profession of the evangelical verity, have been spoiled of their goods, been condemned to the mines, been banisted into Islands, and imprisoned? It is certain, that as touching this matter, the very same respect is not, which was long ago, sith Ethnik magistrates do no more now bear rule in the common wealth. Therefore both seldom and in few places, it chanceth, that any are afflicted for the confession of the Gospel, after the manner of the first Christians. Yet, if at any time it appear, that any be injuried wrongfully, and be endangered for reprehending vices and superstitions boldly, or otherwise, for uttering or defending the the truth constantly, then truly all good men shall endeavour, that christ hereafter may not complain, and lay unto our charges, that he in his members was neglected of us, and was suffered to lack all things necessary for this lice. Neither need any man to doubt, but that Chryst even at this day is persecuted and crucified in many of his members. The nigher that the world draweth to an end, the more cruelly will antichrist rage's against Christ's disciples.  
Among the Poverty in the sixth place we put the captives, especially in wars which have been made against the enemies of the Christian Religion. But sith our Kings have not perpetual war with the Turks, or Idolaters, therefore this burthein of redeeming captives is seldom laid upon us.  
In the seventh place, we reckoned men of great riches suddenly brought to be poor, by shipwreck, overflowing of waters, fire, robbing, and incursions or hostile invasions, and other like casualties. But all these are such for the most part, as with a little help, and that but for a while, by their own virtue and diligence, they will wear it out again by little and little, and I may add, that many times they which are wealthy, do liberally of their own accord, by lending them money, or other ways, secure such as they know are become poor, not by their own default, so long till they may rise, and recover again.  
otherwiles, these kind of men have licence from the Magistrate to crave some relief at every house: which things sith they be so, either but little, or for no long season these men shall need relief out of the common treasury of the poor.  
Lastly, we added children, given to learn good literature, but especially inclined to the study of the holy Scriptures, but because there are but few to be found, in whom there may be seen any singular hope, each man can easily conceive, that no great charges will rise this way. Admit that in one mean City two or seven may be chosen which are fit and apt, I beseech you what is that?  
Therefore it is evident by these things, that almost of an infinite number of men and women, which intrude and mingle themselves with the poor, all are not verily needy and worthy to have the public allowance, but that a choice even with diligence must be had. For if all the sorts of poverty were rehearsed in order, and throughout every tribe (as I may term it) or ward, a search might be made, in such fort as I have now expressed, you shall find, among the valiant beggars none, among widows, and Orphans, sometime more, sometime less, but never any great number, among the strangers very few, among the diseased, those only which are grieved with diseases uncurable, wherein the Phyfltians and Surgeon's skill and art faileth: For those that are curable, shall soon be dispatched, and they set again to work: among the aged they only that are impotent, and have no children or other to cherish them, among such as are afflicted for the profession of the Gospel, and among the captives in war, in some places none, in some very few: among those which by sudden casualty are cast down to poverty, neither often nor for any long season: among children to be sent to school, truly very few that aught to be maintained de publico, of the general collection.  
Therefore when the viewers or Stewards have in this fort once found out, how great a number of true poverty is in the city, than they shall soon conjecture how great charges is requisite to the accomplishing of this godly devise. And jest any might complain, that exhibition doth or may hereafter lack, and therefore they might cry out that this care for the relief of the poor must be cast aside again, therefore we will show how sufficient exhibition may be levied for to bear the charges.   

Chapter. 7. How the money and necessary charges may be collected without any great burden to the Citizens.  
WE understand that the holy fathers of the first church, yea of all ages have been very careful to invent how to increase the allowance which was by them to be distributed to the poor. In the law of Moses god commanded every one that possessed lands, vineyards, or olive trees, that he should not reap down every corner of his field, nor gather the scattered ears of corn, nor the fallen clusters of grapes, nor the olives left on the boughs after the gathering: but what soener hereof remained, should be free for the poor, the widow, and strangers to glean up. Levi. 19 23. Deuter. 24. He charged the rich men also to lend unto the poor, as often as their need required, without oppressing or delaying them, and yet in the mean time they might take no pledge of them, neither ask again that which they had lent importunately, or rigorously. Deu. 24.25, Leut. 23. Many other laws to the same effect, were ordained by almighty God, for the relief of the poor, which it were to long to recite. In the Acts Apost every one that believed the Gospel brought their money, which either before they had gotten, or then had received for things which they sold, unto the Apostles feet, to be distributed to each man for his daily relief. Acts. 4. But we have showed before, that example not to serve for every place, and time. That which I will now utter, is rather to be approved and followed. At such time as christ taught in the temple at jerusalem, and in the synagogues of other Cities, there was placed a chest. Mark. 12. Luke. 21. named Gazophylatium, into the which all men were exhorted to cast some money: by the which money, as reporteth Theophilactus, the officers of the church, the widows and poverty were refreshed. Which Chrisost. seemeth also to affirm, expounding those words Mar. 24. Nonlicet mittere in corbonam quia precium sanguinis est It may not be put into the treasury, because it is the price of blood. The Apostle Paul, desiring to have the brethren which dwelled at Jerusalem relieved, appointed in the Church of the Corinthians, that every first day of the week (or some one day in the week) every man should put aside by himself, and lay up as God had prospered him, some portion to be afterwards dealt to she poor. 1. Corinth. 16. Tertullianus Apolog. cap. 39 telling the custom of the Churches of his time, in collecting the alms, saith: When we meet in our holy assemblies, every man layeth down 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 own accord. Haec quasi deposit a pietatis sunt, These are as it were the pledges of devotiou. Moreover in the same chapter he testifieth, that the supper called Agape, that is, love, was wont on set and appointed days to be celebrated at the holy meetings: and certainly, as he saith, to help the poor with that refreshing: which manner of feasting together was common in all congregations. But when the Corinthians did soon degenerate unto riotous feasting, it is in that place abrogate by the Apost. 1. Corinth. 11. In process of time vessels, and precious ornaments of gold and silver were given to the Church, which if any great necessity grew or invaded, were brought forth by the bishops, and liberally bestowed on the poor moreover and above their ordinary allowance. For so Cyrillus bishop of jerusalem (as reporteth Sozemenus Tripart. hist. 5 c. 27) when a dearth was in the Province, and the needy people for necessity of meat looked for secure of him, as of their bishop, and money there was none to ease their penury, he took the vessels and sacred veils to relieve the people's necessity. Moreover in those times wherein the Princes themselves began to profess the Christian religion, the Church received lands, enclosures, vineyards, tithes. etc. of the frank liberality of noble and wealthy men: as witness the Ecclesiastical bistories. Item Chrysostome, Hierome, Augustine, and other in divers places. For she rich men noting the faith and readiness of the bishops, and other church rulers in helping the poor, did willingly commit unto them the disposing of all the treasure. And when they had he aped great riches together, they then built public Alms houses, hospitals, spitals, nourseries, orphanhouses, houses for the aged, free schools, and whatsoever such, first in the great and populous cities, and then in the less. At length, whether because peradventure the Ministers of the churches began in some places to be slack in the office of stewardship for the poor, or that in some places the number of poverty increased, and houses of relief could not each where be built for them, Cannons were made in divers places, & several times for the diviston of the church goods into four portions, whereof the first should remain to the bishops and elders, the second to the Clerks and Ministers, the third to build and repair the Church edifices, the fourth to the public relief of the poor. I have made mention of these Cannons before.  
Finally in such places as the goods would not reach to foster the poor, many citirens being admonished, entreated, & persuaded by the Ministers of the churches, have bequeathed something by their testaments, many also have assigned rents, and yearly pensions, out of their lands, gardens, or houses, as is to be seen in the writings, Instruments, and Evidence, which are kept for the same purpose in the Archives and Treasuries of the said Churches and alms houses.  
By these means chief the holy and prudent men assuredly thought, that in every city or parish sufficient might be provided for the poor, and the same trade many ages after was happily observed as long as the dignity of the Church stood in safety. Now therefore let us see among the examples of the old fathers mentioned, what devices may honestly be used in this our time, for to raise a sufficient collection for necessary charges.  
1 According to the manner which was usual among the jews, as reporteth Theophilactus, there might well be set in every church certain chests or boxes, with an inscription or note, declaring that it is appointed for the treasury of the poor: into which chests every one may privily cast as much money as he will, and when he will, being persuaded, that it is much better to lay up privily there for the poor without desire of vain glory, and so that the left hand shall not know what the right hand doth, two mites of copper, or never so small a piece of money, than to bestow certain groats on them that beg commonly, and at every door.  
2 Moreover, nothing letteth, why the overseers of the poor, in the name of all the poverty committed to them, may not once in a week go about to every citizen's house, to receive a stipend of every man, as we see the Corinthians were admonished by the Apostle to do the like.  
3 On such days as holy assemblies are made, and when the people meet all together at the Church, to the hearing of God's words, and the participation of the sacraments of the mystical Supper, than the said Officers may well receive the oblations of the faithful, either going about the Church, or standing in some convenient place. For seeing now we celebrated no Agapas, that is, feasts of lous, after the old manner to refresh the poor, what may better supply the place of them, than a godly distribution of alms, which will no doubt prove as available for the refection of the poor?  
And let not the collectors for the poor be slack or disdain to do this, sith it is most certain that by this labour they shall do unto God an acceptable service, and a very spiritual worship.  
4 And truly to further happily this whole business, the willingness and endeavour of the Preachers or ministers of the churches themselves will help very much, to wit if they often appoint to speak of charity & liberality towards the poor in their public sermons to the multitude, and often in their private exhortations to them, which ask their advise in doubtful cases. For nothing can more effectually bring to pass, that the Officers themselves may cheerfully take pains to gather, and all other with prompt & ready minds to bestow their liberality, than may the grave & learned sermons of the preachers.  
5 The Ministers also of the church shall help not a little, if sometimes out of the open pulpit, and sometimes privately, when they are called to such as be sick or otherwise, they advertise them, that such as be minded to make their wills, do bequeath some thing to the needy people, but especially when their heirs that succeed them, have no great need, or are perhaps unworthy, or ingrate, or prodigal wasters.  
6 Furthermore, in some places often times are ordained funeral pomps, with great charges, to provoke mourning, or rather for ostentation, especially at the burial of some noble or rich Citizen. But who is so gross witted, which understandeth not that it would be much more commendable, and more acceptable before God, if this manner of superfluous funeral charges were abridged, and bestowed on the naked members of Chryst, which almost all the year do mourn & languish for lack of relief? It is certain that those sumptuous burials & exequys were utterly unknown to the old Christians. We read in deed in certain writers that there were offerings and oblations made, to be distributed to the poor, but of any gorgeous preparation or magnifical pomp we do not read.  
7 And if after the same manner certain prodigious and unnecessary ornaments of the churches, such as we see in many places of pictures, tables, of signs, and many other things, were sold, when the necessity of the poor required, who would think it any sin, sith in times passed so godly Church rulers and bishops doubted not in such necessity to alienate even the necessary vessels?  
8 Neither doth any thing hinder, but that there may honestly & civilly inquiry be made as touching the church goods, that they may understand, whether the fourth part thereof to go to the relief of the poor, according to the prescript of the Cannons. And in some places the Churches have had of long continuance a treasury for the poor, into the which not only the Alms here and there daily collected, but also the money that riseth of yearly rents, and annual pensions is laid up. But this is often found to be so much, that if all the goods of the said church were valued, they would amount to be more than the fourth part. Therefore where there is so rich a treasury, the Magistrates have good cause to endeavour to bring to pass, that thereby due relief may be provided for the poor. Again in some places the fourth parts of the Church goods is sent to the alms houses, but what becometh of it? There are to be seen Alms houses, but no poor people are admitted unto them, or percase only two, or three, or four well fatted hogs of Epicures heard, which scarcely can bear the ballast of their paunches for fatness, must be admitted in thither. There are which we term Pospitals, but none comes at them, they are shut up from all strangers. There are Spitals, and houses for the aged, but they are only frequented with sound & strong, and people of lusty years, and such as take their pleasure there: so might we say of the rest. Therefore herein also some diligent labour would be employed, that according to the Cannons of divers Counsels, (which for brevity I cease to reckon, and the laws of the Emperors, whereof some are extant, Codice de Episcopis & Clericis, other are extant in Novellis, that all the Stewards of those places should yield an account of the receipts and expenses, either to the bishops, or their substitutes, or before some other Magistrates, and let them all take advise for the laying out of the goods for the use of the poor, for whose sake, each man knoweth they were first collected. Neither is there any doubt, but that by this means even abundance of substance may be gathered for the maintenance of the poor.  
9 After all these, if so be that in some certain place of the city on set days, or some appointed season of the year, meat, drink, garments, fuel, or money be usually distributed, and peradventure to a few, and a certain number chosen: none may lawfully mislike if the same be committed to be disposed by the common overseers of the poor, or at the lest, that they may have liberty to nominate, to what poor, or how much they think meet to be distributed. All the which things do agree very well with the orders of the old Church, as we could, if it were needful, more fully teach.  
10 It were no hard matter to invent many such fit means to raise the charges, especially at such times as there is great dearth of yearly provision, and there seemeth to be extreme necessity. For than it may be ordained, and the Preachers themselves for good causes shall speak of such constitutions, and shall exhort the people to grant unto them, to wit, that in bargaining, especially in buying and selling, hiring and letting, and in making of marriages, the people shall use to give somewhat better earnest pennies than before, and shall forthwith put the same into the poverties chest or box, standing ready in the Church, Whosoever do take on them any public office or function, of their free will shall bestow some thing to the poor men's box, as wishing thereby of almighty God a joyful success. Moreover when a mulct or fine is by the Magistrates set on any man's head for an offence committed, to be paid either to the Prince or the common wealth, those men also may well be enjoined to pay some portion of money to the poor. And I suppose no godly or reasonable man will deny, that these are very fit means to increase the fruits of godliness, and yet they serve nothing from the rule of equity, nor are not very grievous or burdenous. Besides these, in certain Cities oftentimes there are made public plays and games, (I say not annered otherwiles with filthiness or other sins, for which cause christian bashfulness and sobriety doth worthily detest them) banquets, and feasts of brotherhoods and colleges, & very many other of that fort, on the which great sums of money are yearly wasted. But how much batter were it, the certain of these were utterly abo lished, or at the lest were kept more moderately, that the superfluous charges might be converted to the necessities of the poor? A certain man named Antisseus the city needing a piece of money to be in a readiness, what soever might happen, when the feasts of Bacchus were at hand, which the citizens were wont every year to celebrated sumptuously, and with great charges, he counseled them to omit them, and to lay up the money which should have been consumed on them. The Lacedæmonians, when the Samians minding to depart, requested money of them towards their journey, they decreed by public advise, that they, their servants, and cattle should fast one day: and that which every man should have spent, should be paid to the Samians. Moreover the Ephesians lacking money made a law suddenly, the women should after that wear no gold, and should either give, or at the lest lend that which they had at that present, to the city. (these things are reported by Aristotle Oeconomico. lib. 2.) By these means great sums of money were collected in short time. Why may we not therefore in like manner, especially by making certain laws to abridge excessive charges, and to call men to sobriety and modesty, attain sufficient for the maintenance of the poor? But truly I am not wise to stay in these things. It is certain that sundry means may be invented, as place and time requireth, and we thought good only to touch the thing, that we might give you occasion to devise such as shall be thought meet for your cities and parishes.  
Truly he is greatly deceived in my opinion, which feareth, that to so godly a purpose exhibition will be wanting. To think that things necessary for the maintenance of the poor can not be gotten, it is the opinion of a man that plainly distrusteth of the goodness both of god and man. Verily the worldly wise and covetous men, musing of their household provision, are wont thus doubtfully to reason: Whence shall we have to maintain this or that thing? and with such vain cares the wretches torment themselves. But oftentimes these men are deceived, and are frustrate of their hope, and while having all things, they can never be faciate, sometimes they fall into desperation.  
Contrariwise the godly, although at the beginning of the year, or the month, they do not foresee how they shall get their necessary charges, yet when the year, or the month is ended, they acknowledge that they have received liberally all things which they needed, and greatly marvel, and give God thanks. But so it is truly, only God feedeth every one alike, yet all do not consider it alike. Therefore let us put our trust in God, and there is no doubt but that he will by all means further our godly enterprises.   

Chapter. 8. How the alms ought rightly, and according to the rule of equity to be parted among the poor.  
IT resteth that we add some thing of the right distribution of the alms. And verily this is a labour some charge. For after once the true poverty are dissevered from the counterfeits, and the certain number of those which must be relieved of the common charity known, than it behoveth wisely to foresee how to every one of the poor according to their condition, sex, age, strength, need, health or sickness, the labour which they do, and the gain that riseth to them of their labours: to some bread and meat, & other victuals, to other linen or woollen cloth, to other fuel, to other money, to other dwellings, & other things necessary for this life, may be distributed, that none may appear to be contemned nor neglected, that none may have just cause to complain, although to say the truth, all poverty (almost) are naturally wrangling, grudging & disdainful. The apostle. 2. Cor. 8. warneth all the godly to study to relieve the need of the poor, having a regard to their own ability, or to an equality: How much more than shall they to whom the case of the poverty is committed, diligently labour in this, that in so great a company and diversity of poverty, they may part the Alms and collection, according to an equality, and even a Geometrical proportion. For therefore doth the apostle in that place so greatly commend the faith, diligence, and discretion of those three men whom he sent to Corinthum to receive the alms, so that he doubteth not in the end, to call them the Ambassadors of the Church for the glory of Christ.  
It serveth to the same purpose, that in the Acts. 6. chap. the deacons are described to be men of tried honesty, full of the holy ghost, and of wisdom. Therefore in the council holden at Thurona, in the Empire of Carolus Magnus, Can. 10. &. 11. the Bishops are commanded to dispose the Church goods to the poor with great circumspection, and as they saw each one had need. But what should I need to bring many decrees of this matter, sith experience plainly teacheth us, that great discretion is required to be in those men, which shall order the allowance of so many poor, according to an equality? And notwithstanding, in that Chapter where we spoke of searching and viewing the poor, we have expressed not a few things fit for this purpose: yet that they to whom this charge is publicly committed, may execute their office outwardly, it seemeth good unto me, to add and annex certain cautions, whereof some are general, and must continually be used towards all the poverty: but other are fit for some one sort or other. Let this therefore be the first proviso.  
The overseers of the poor, shall once every week, on a set day, and the same to be thought most convenient, visit the cottages of all the poor, which are known verily to have need, and examining the lack of every household, the multitude or fewness of children which are in them, the health, strength, labour, art, gain, and such other things incident to every person, shall only distribute without any rigour or sharpness either of voice, or countenance, so much as they think needful. This weekly view will bring to pass, that the whole estate of the poor shall daily more and more be known to the overseers, and not only their need, but also their modesty, faith, honesty, and what soever virtues or vices remain in them.  
If any of the poverty be so undiscrete, that whatsoever money they receive, they are not ashamed strait way to waste and consume it privily with quaffing, or like unhonest means, it shall be best to give them no money at all, sith it is unto them as a bait or instrument of wickedness, but according to the proportion of their money allowance, it shall be provided, that they may have after a certain weight or measure for every day, from one place bread, from an other meat, from the third drink, and from other places other things necessary, having a bill or tally given them for the provision of every thing, and what soever these do receive in that sort, would be paid and discharged every week for sundry causes. Let us add this also: it is necessary that these kind of men or women be sharply admonished to repent, and amend, otherwise that they shall be sure not to escape the rod of correction or go unpunished.  
3 That which we have now said of the prodigal and such as sin maliciously, we would have also to be understood of such as are out of measure negligent and careless of all things, not knowing how to use that which they get, or is given them, and utterly ignorant how to guide their household: it is certain that many such are often to be found. If any do lack the counsel of other, these truly aught most of all to be under overseers & tutors as are children. Therefore the officers shall never suffer any money to come in their fingering.  
4 It is also warily to be provided, that as many as are sustained by the common alms (except the sick and feeble) always may have some work to occupy them, which we showed before was needful. Wherefore before either occasion to work or to gain do fail them, it behoveth the overseers to go unto and to admonish every rich Citizen, & sometimes also the common counsel, and senate, that they procure them some work, either private or public: as to dress the walls of the city, to cleanse the trenches, or ditches, to repair or amend the public edifices which are curious, and such like.  
5 Furthermore once every week, or where there is a great multitude, twice, the vewers or stewards shall sit together in certain houses in some public chamber or place sit for the state and countenance of a counsel, to hear and understand the causes, quarrels, requests, and suits of the poor, which by their counsel and aid they shall endeveure so to frame and set in order, that they suffer no man to departed cut of their presence sad, or miscontented. For otherwhiles some sudden casualty maketh, that a poor man hath more need than he had ere while: one hath some of his household tying sick: another hath a wife traveling in child birth or delivered, lacking cherishment: another lacketh some handy work whereof he was wont to be occupied & gain some thing: in fine, this man is in debt to the Physician, another to the chirurgeon, another to the midwife, etc. Therefore all these must be heard courteously and be relieved as far as the substance of the treasury will permit. In like manner if any be found to abuse the public allowance, to lose the money which they receive at game, or to waste it at bibbing, to pamper themselves in idleness without cause, or to refuse to work, to rage's cruelly at home with his wife and children, or to rail and often move dissension among the neighbours: the overseers shall call for them, to the same place, and shall severely rebuke them in the presence of all that sit there, shall warn them to amend and return into the right way, and otherwhiles shall deprive them for a space, of some part of the allowance, which they were wont to receive. Provided always, that in the mean time it shall be lawful for the ministers of the church, the Senators, yea and for every citizen, to come to this session or court of the viewers as often as it liketh them, and not only to mark with what discretion, integrity, and trust, the viewers speak, and do each thing: but also if they think any thing worthy to be ordained or changed, aperteining to the commodity of any of the poverty privately, or to the utility of the whole business, they may modestly and gently declare it, whereof the vewers themselves at their discretion, may afterwards deliberate and define, or if the matter so require may reserre it to the Senate and church rulers, to the end that being honest and profitable, it may haply be finished by public authority.  
These cautions are general: now we will add certain that are special to the sundries sorts of poverty. But because we have explicate many things belonging hereto in the place where we entreated of searching and discerning of the poverty, therefore we will here be more brief.  
6 As touching widows, especially the younger sort, the vewers shall narrowly examine, whether they live in good name, chastely, and soberly. If any live otherwise, those they shall rebuke severely in the open session, whereof we have spoken, and not without deserts also shall spoil them of the benefit of the alms for a season. Which thing is therefore expedient to be done, first to make them abhor and be afeard to sin, and if any have sinned, to make them repent: and also that the rich men may not complain, that their liberality is evil bestowed, and report that harlots and all naughtypacks are maintained by the public alms.  
7 The vewers shall oftentimes carefully inquire of orphans and such children, with whom and how they are brought up and instructed. The which thing that they may the more diligently perform, it shall not grieve them some times at some set time of the year, to view one while the schools, an other while the crafts men's shops to whom the orphans were sent to learn, that they may judge of their profiting or corruption, and provide betimes how to remedy those, which have been neglected or are of themselves stowe and dull.  
8 Moreover the vewers must understand, that it appertaineth to their offics with all diligence to maintain or to further the causes, as well of the widows as orphans, if they have any matter to be pleaded in the place of judgement before the judges, beseeching the ministers of the Church to entreat the lawyers to help to maintain the cause, the judges to be favourable according to the commandment of God: the which office the Bishops did once take upon them, at such time as they were the general tutors and overseers of all the yovertie, as witness sundry Camnons' repeated in divers counsels, and namely, Can. 12. of the council of Matispon the 2. which was held about the year. 580. Item certain rescripts of bishops are extant to the same effect: Distinct. 87. Can. licet omnibus, and in the three other that follow. And for this cause especially were the cells and consisteries in times past granted to the bishops. And first for a certainty, they did hear in them the causes of the ministers of the church, if at any time any such matter did rise among them as aught to be referred to the bishops: next they decided matters, as touching the Churche-goodes and possessions, as letting of lands, the accounts of the vintage, & harvest, buying and fellying of fruits and provision of the hospitals, with the which manner of business, Chrysostome Homil. in Matth. 86. complaineth, that he was greatly hindered. Thirdly, they underflode the causes and quarrels of the poor, which were fostered by the church, and took upon them to maintain or end them as they could. But where as Saint Augustine, and perhaps some other bishops, did sometimes permit the controversies of other men, which are called secular to be brought before them, to the end that either they might break of the controversies, or be some means to take them away: we must think that was extraordinary, and that they did it, rather to cut off contentions quickly and lavingly, than to prolong them after the manner of the courts. Which is evidently to be gathered out of the very words of Augustine, Libr. de opere monachorum cap. 29. when he sayeth. That he is not bound to those troubles by the precept of the Apostle 1. Corin. 6. but that he took that pains with the comfort of the Lord, with the hope of eternal life, and that he might bring forth fruit thorough patience, because there wanted some other to sustain that labour.  
Hereby I trust it may be known from whence we have borrowed the reasons and grounds of our counsel, when we persuade the viewers of the poverty, to sit together once every week in some open place to understand the causes and quarrels of the poor: soothly herein we would have them to perform the worthy office of the ancient bishops.  
9 We have spoken enough before of such as come as wayfarers. Only it liketh us to note this: that it is good sometimes to inquire, whether they have about them any letters to testify of what behaviour they be etc. Which is especially expedient to be done then, when any public danger either of war, or sedition, or treason is feared.  
10 Those whom the vewers shall under stand to be very sick, they shall provide, the they may be led or transferred forthwith to the public spitals, if there be any in the town or city, where such convenient & discrete lodging, the attendance of women, the counsel of Physicians shall be so readily prepared, that every one shall seel their present comfort and relief, and shall behold every one about them very careful for their health and recoucrie. But being recovered, let him not tarry long there, neither let him colour his sleuth with a counterfeit disease. But in such places as there is no spittle, there the viewers shall provide, that the diseased lying in their own houses, may with all charity be looked unto, either of their own wives, or other women, but especially widows well stricken in age. And that all things that the poor have need of, may the better be provided, it behoveth especially in great cities, that a stipend be appointed of the common box, to a physician, an apothecary, a chirurgeon, a barber, a midwife, and women to give attendance. etc.  
11 The vewers do understand, that it is a part of their office, to sand the aged persons that have need to be cherished in the gerontocomies or houses appointed for the aged, or to procure otherwise, that they may receive in time all things necessary for this life, for they only do thoroughly understand the state of every of the poverty.  
12 We may well use the same rule toward them, which are from riches brought to poverty, if they come to us from other places, which we said was to be used towards stranger's wayfarers. For it is expedient for many causes to exact of them public letters, by the which they may be credited for the report of their misfortune, which did befall them.  
But there needeth a singular prudence to search out those citizens, which being borne of honest parentage, dare not for shame bewray their lack: such as are often to be found in the city, and many of them deserving no blame, whom without great sin we may not let pass, so long till either they perish with famine, or for necessitis be provoked to do some wicked act. Therefore where any such is suspected, the viewers without delay, shall send for their neighbours, or some that are near in kindred to them, or their creditoures, of whom they have marked, that they daily have received some things, but never paying any money, of whom they shall narrowly inquire of all their whole estate.  
And for these men's sakes, the preachers shall otherwhiles signify out of the pulpit that this is the godly desire of the vewers, that if there be any shamefast or bashful poverty, that they will not henceforth doubt privily to utter their lack to any of the worshipful ministers of the Church, or to what trusty friend they please, which may make report after to the viewers. Moreover, the viewers having intelligence of the matter, shall endeavour, that such as are privily oppressed with lack, may privily be relieved: Neither shall it grieve the viewers themselves to visit sometimes the houses of those Cyttyzens, not as to distribute Alms, but under pretence to do some other business: For as much as they blush to ask any thing openly, so much aught the viewers blush to give any thing to them openly.  
But who is able to comprehend in words all things which might be here heaped together for good causes? For there are many crafty and subtle poverty, who study only how to deceive, and by all means to beguile other, and to wrist an alms from each man. But when we set forth these things, such as they be, we are persuaded, that plentiful occasion is given how to invent many other fit for this business. Neither can these, to say the truth, be so exactly once discussed, but that it is needful daily to meditate new devices, according to the diversity of places, times, and persons. Finally, the very use of things, and the continual practice of the business, doth teach by little and little these things, which none is able before to provide or explicate in words. But none can justly by any means disallow this diligence in searching. True it is that Chrysostome hath set forth an Homily, de non scrutandis curios●… pauperibu●, that the poverty aught not curiously be searched. But Chrysostome framed his Oration to mollify the hearts of certain covetous men, which pretended a search to the end they might give nothing at all, we have propounded a search, not that we might not give any thing, but the whatsoever we have once decreed to give, we might give it well, and on such as have need in deed.   

Chapter. 9 Of the examination of the credit and dexterity of the Stewards, and of the maintenance of their authority.  
Peradventure it grieveth some, that they must put other men in trust with their alms, & that it must be in other men's hands to dispose it. They will reason that the benefit of the reward is lost, when it is bestowed by an other. To the which effect they bring something out's of Chrysostome, who in a certain Homily to the people. Tomo. 6. counseleth all men rather to execute themselves the dispensation of their own substance, than to commit it to the Church rulers. And that they may seem for more reasonable causes to be moved thereto, they begin to doubt of the credit of the very Stewards or Viewers, as though they might justly doubt whether they do order all things trustylie or not. And beside, if there be any such things as are apt to bring the godly Stewards into suspicion and discredit, those these men despitefully itterate, and pack together. And truly a man may chance to hear such complaints, not only of the rich men: but otherwiles of the foolish and doting poverty. But we will stop their mouths with just and strong reasons, that the authority of the stewards may remain inviolate. first, no man forbiddeth thee whosoever thou be, but that thou mayest with thine own hands deal alms unto the poverty, keeping themselves at home, or also cast into the chest placed in the church, as often as thou wilt, and as much as the holy ghost, or thy good devotion doth bid thee to bestow. For not the liberality itself, but the unseemly manner of bestowing the alms, but the calling of flocks to thy door, which is full of ostentation (which Christ's also reproveth in the proud pharisees, who at the dealing of their alms blue a trumpet or horn to call the poor together) but the shameful concourse of beggars is prohibited. And all men aught to be persuaded, that alms giving is always a good work, and well bestowed, so that it shall have the reward of almighty God, as far forth as it is expended with a cheerful heart, and in the name of Christ. But so far is Chrysostome from misliking, that a man should put other in trust to dispose his liberality, that even in plain words he commendeth, and straightway in the same Homily pronounceth all those worthy to be well rewarded, which with good intent minister other men's alms to the poor, as the holy scriptures witness that Steven did. But this especially doth that blessed father go about in that place. He exhorteth, driveth, and pricketh forward those, which are always flow to do well, and are wont never to give any thing to the poor, before they flock unto their doors, with great hurly-burly and importunate and loud petitions & cries. Those holdefastes would Chrysostome have awaked from their old wont of covetousness and avarice, that they should not stay till they were provoked by other which should knock at their gates: but that they should of their own accord run, even to the waste wilderness, and search in every place, on whom they may bestow their liberality as they ought. Moreover Chrysostome meaneth, that every one that will deal alms, must warily provide that he do it privily, without gazers on, or witnesses, and if it might be, his own hands not knowing it, according to the counsel of our saviour Christ.  
1 What should make us I beseech you, so greatly to be grieved about the credit of the Stewards? If such men be chosen to this Stewardship, as before we declared there aught, than all occasion to cavil or murmur is clean taken away.  
2 At such time as the Gospel began first to be preached by the Apostle, all that believed at jerusalem, did lay down the price of those things which they sold, at the Apostles feet, to be distributed to each man according to their necessity, neither did any man than conceive a sinister opinion of the Apostles.  
3 Not long after the Apostles and the whole multitude did commit that office of distribution to seven Deacons: but it was never herd, that any ever brought an action against them of ill ordering of the alms.  
4 How greatly is the simplicity and true dealing of them to be commended, which abiding at Corinthum in Asia, at Rome in Europe, and dispersed each where in Achaia, Macedonia and Galacia, did not stick to credit Paul the Apostle, and his disciples with all the money that they had gathered together, and yet (as it appeared) they did then scarcely know of what nation or what conditioned men they were, who also carried it far off to be bestowed on the brethren which were unknown. How many things might here have occurred, whereby wicked men might have taken occasion to slander?  
5 Do we not see that kings, princes, common wealths in every place have many officers, named questors or treasurers, to whom greater matters are committed? yet in the mean while we seldom hear of any among them deprehended for not ordering all things with great fidelity.  
6 Why then may not we in like manner promise' ourselves all honesty in the viewers or stewards of our poverty? especially sith there are always some to be found, whose credit hath been tried in other weighty affairs, and who also do understand, and have the same always before their eyes, that they do not man's business, but Gods.  
7 What need I forewarn that there may be such an order for rendering of account, both of receipts and expenses be propounded in every city, that by it it may be sufficiently foreseen, that none may privily convey or waste unthriftily the lest thing that is? For it may well be appointed. First that the viewers, or collectors, or stewards. etc. of every parish may reckon with or before the four chief overseers (such as we said before aught to be chosen in large cities) & give an account how much they have laid up, or how much they have taken out, and this must be done in a public or open place, whether as well the poverty, which take relief, as the rich which bestow it may have free access, that they may observe each thing, and search whether any fault hath been committed by the negligence of the Vewers in their administration, or dispensation: in like sort twice in a year in the presence of the Ministers of the Church, and the whole Senate, and other Magistrates beside, if it please them, sitting by: yea and whosoever else desire to be present, the sums collected and laid forth every month, shall be recited out of the count books. And this truly, not only that all men may have better intelligence of the credit of the stewards, but also of the whole business touching the poverty, and if the matter so require, profitable deliberations and consultations may there be had. For in such like meetings of wise men, it ought to be free for each man to utter what soever he shall think profitable for this holy institution, and to leave it to be discussed. And that they to whom this charge, either in the churches, or alms houses, were once wont after this manner to tender an account of receipt & expenses, one while before the bishops and elders, an other while before other rulers and Magistrates, it may partly be clearly understood out of divers Cannons, as Cannon de Xenodochijs, de religiosis domibus, of hospitals & religious houses. Item at the counsel of Aquisgrane, Cannon. 141. and partly out of the civil law, but especially lib. 1. Codicis, ticulo de episcopis & clericis, in the title of bishops and clerks. But in the mean sesen, while the account of the charges truly cast, to wit, with the names of those that give, & those that take. Item the sum expended or laid forth, with the day and month, and such usual circumstances, always diligently noted: and further books which contain the same things word for word, are laid open before the Magistrates, that they may see and read every thing with their own eyes, when (I say) these things are openly rehearsed in the public session, it is expedient, that the names of all those which did give the alms, or do receive the alms, be kept silent, and not named, and that partly lest the rich men, which have peradventure contributed often and liberally, while they often hear their names openly expressed, they take occasion to wax proud, & to glory, and so they lose the reward of their liberality with God: partly lest the poor, especially such as are of a bashful & ingenious disposition, do interpret that they are after a sort openly put to shame, & that that often commemoration of the benefits received, is (as it is said in the Comedy) a certain privy exprobration or casting in the teeth. Although in this behalf aswell the magistrates, as the viewers shall determine as they think profitable, as place and time requireth. For we do not speak these things as making a law, but we propound them to be thought upon, and examined as gentle admonitions.  
But when by this means the credit of the viewers themselves in their office and administration is enough and sufficiently examined and tried in all respects, surely all men conceive, that we may not lightly believe those slanderers, which study to accuse them of negligence or false dealing. I know not how it happeneth, but so it is, that they are always subject to envy and slander, that are occupied in any public affairs, especially if it be in the disposing of money, and matters of charges, and the poor, if there be any other, will be sure always to complain, they always sharpen their teeth to backbite and slander. But it behoveth all good men to remember, that he which admitteth standerers and accusers, heareth but the one part only: but he that desireth to know the truth more fully, it is needful that he hear two parts, to wit, that also which is slandered. Therefore good men will not easily harken to accusers, though many conspire and speak all to the same effect: but they will indge that which is in deed, to wit, that they cloak the truth with lies, and that a perverse and malicious affection, not right reason hath the mastery over them. And those also themselves, which are unjustly accused, when their conscience beareth them witness that they have dealt uprightly, shall not esteem all those barkers reproachful words privy or apart, not the value of one dodkin: but shall rather make account that no man can possibly satisfy or please every man, and say with Epaminundas the Ti●e●●n, that it is the token of magnanimity or stoutness to contemn evil reports, and as saith Antishenes, it is a princely thing when thou dost well to be evil spoken of. Wherefore when in the city any are found despitefully to slander those, to whom the charge of the poverty is committed, it greatly behoveth the Senate of Magistrates to repress them betimes, and otherwhiles to punish them more severely: and that truly not only lest they should infect other men's minds with their venom, but also lest those godly men, whose good name is falsely impaired, being weary, & perhaps also tired with encomberaunces, to cast from them the office of the oversight of the poor, & so the whole business begun with joyful success, shall unluckily be interrupted, which thing were not only greatly to be lamented, but also were to shameful. Yet truly except that matter be sometimes advisedly looked unto by the magistrates, it can hardly be, that the dignity, estimation, & authority of the viewers can safely be preserved. Moreover we are admonished by the occasion of these words, to add in the latter end, how both it may & aught to be provided, that this trade of relieving the poor, wheresoever it is once well determined, may there be ratified and established for ever after.   

Chapter. 10. By what means it may be provided, th●● the order for relieving the poor once well begun, may not afterward easily be broken off.  
THis business whereof we entreat is full of difficulty. For it requireth great charges, it needeth the counsel & aid of many & divers degrees of men, and on the one side the Ministers of the Church, on the other side the Magistrates governing the common wealth, than the stewards, after them the citizens, especially the wealthiest, last of all, almost innumerable poverty lacking the public relief, all these (I say) do challenge a place, and to play a part in this worthy act of devotion and charity. Wherefore it can not be, but that many discommodities and lets do often occur, some in the entrance and first beginning, other in the process and when we are entered, whereby it is a hard matter, first to bring in any certain order for the relief of the poor: but to retain, and constantly to uphold it when it is begun, truly that is very laboursome, and more troublesome than can be credited: yet what soever impediments do cross us, it is needful that all they which inhabit the same city, do jointly labour with their powers gathered together, that they shamefully start not back at any time from their most holy, and to the weal public most profitable purpose. For the which cause it shall be expedient, that all and singular these degrees of men do meditate some godly reasons, and have them always in readiness, wherewith they shall excite themselves incessantly to maintain so decent an institution, and according to their duty lay too their helping hands.  
All Magistrates therefore as true fathers of their country, that is, of all the citizens, but especially as tutors & guardians of the poor, shall with great providence prevent, lest any thing ever happen which may hinder their purposed intent: or if any thing happen, forthwith to resist and remove it. Whereunto that they may be the more emboldened, they shall not stick to bind, and (as I may speak) adjure themselves with a certain godly conspiracy, that they will rather enjoin themselves some great fine, and sustain great charges, than suffer this wholesome or dinance to be weakened, or to decay. But before all things, they shall chief declare their good will towards the viewers of the poverty, them they shall greatly reverence, them they shall assist in every difficulty, they shall maintain their estimation by all the means they may. And such as by obloquy, or any other means, do endeavour to hinder this new decree, they shall sharply reprove, and if they see cause, severely punish them by fine, or otherwise.  
To be brief, they shall pretermit none of all those things, whereby they may openly make it known, that this whole business pleaseth them well, and that they desire with all their heart, that every member of the common wealth, but especially the poor might be provided for.  
As many as are of the Ecclesiastical ministery, shall first acknowledge, that it chiefly appertaineth unto them to further this cause, sith once that care did wholly lie upon the Churches. Therefore they shall reverence all the Stewards, as worthy office fellows, and with holy and devout exhortations shall encourage them to proceed in that travel, so acceptable to almighty God. Moreover, they shall often commend this work in their sacred Sermons, otherwhiles they shall make whole orations unto the people of alms and relieving the poor: as we see after the Prophets and Apostles, Chrysostome, Gregory Nazianzene, and other holy fathers have done, out of whose writings they may gather plentiful matter to speak of. Furthermore it shall not grieve them, rather than this worthy ordinance should utterly decay, to grant part of their Church goods, and if necessity required, the vessels of gold or silver, the sacred vestures and other ornaments of the church, to be converted to the use of the poor.  
The stewards, & generally all, to whom the charge of the poverty is committed, shall wisely determine, never to be wéarie of well doing, or to be discouraged with any encomberances which may happen. Let them consider often and attentively the dignity of their office, which is greatly praised evermore in the holy Scriptures. Let them account, that the natural and supernatural gifts, wherewith God hath endued them, were bestowed on them for this end, that they should employ them to the glory of God in helping the poor, and except they do it with a good will, that they shall once tender an account unto GOD. In the mean time, let them not doubt of the liberal reward which God hath prepared for them, though men be never so ingrate.  
Moreover let them persuade themselves, that so many men do daily pray unto God our heavenly father for their safety, as there are poverty that receive alms at their hands. Wherefore let them contemn the slanders of wicked whisperers, & let them only have respect to the honest judgements of good and Godly men touching them. To conclude, let them make their reckoning, that nothing so horrible or formidable can happen, that ought justly to withdraw them from their study to benefit the poor. As long as they please God, and (as far forth as they may) denout men, all is well.  
The Citizens, especially they of the wealthier sort, shall to their power further this institution, and shall declare, not in word only, but also in deed, that they greatly approve it. They shall willingly hear the exhortations to liberality which are often made in the Church by the ministers of the word, and shall often call the same to mind. They shall give of their goods without grudging, according to an equality. They shall utter by all means possible, their benevolence toward the stewards. For these must needs be reverenced of all men, as having deserved a far greater reward. Finally, let every Citizen in all matters, use the poverty with humanity and courtesy.  
The poverty also themselves, which are relieved by the common Alms, must be content with that estate which GOD hath lotted unto them: yea let them thank God, who hath vouchsafe to move the hearts of godly men to study earnestly for their public relief, and to endeavour to practise that which they thought expedient for the same.  
But let none desire at any time to receive, which have not need in deed, than those small things which are given with a cheerful mind let them receive also with a cheerful mind, and without grudging, always judging that to be enough and sufficient, which is sufficient to sustain nature. For a spare and sober supper, is yet a supper: and the poor man's parsimony or frugality is much more healthful, than the rich man's excesses.  
Moreover, let them comfort one another, and encourage one another to modesty, sobriety, and taciturnity. The rich men's minds are not lightly more excited to liberality by any thing than with the sight of the frugality and modest civility of the poor.  
To conclude, all honest men of every degree, and such as desire as well the glory of GOD, as the public utility, let them altogether often consider those reasons, which are expressed by us in the beginning in the two first chapters. I doubt not but that when those reasons shall be weighed of all men, but especially of those which excel other in dignity and authority, with such diligence and judgement, as is requisite, than all men will willingly and cheerfully apply their counsel and travail, to retain and conserve the order of relieving the poor, once already well begun. The which that it may ever constantly be done, I beseech God our heavenly father to inspire in all places the chiefest and worthiest men, his elect, with his holy spirit, which may inform and prepare them plentifully to all duties of charity.  
FINIS.   
 printer's or publisher's device 
OMNIA TE●● PUS HABENT  
Imprinted at London by F. Coldocke, and H. Bynneman.  
1572