AN EASE FOR OVERSEERS of the poor: ABSTRACTED FROM THE STATUTES, allowed by practice, and now reduced into Form, as a necessary Directory for Employing, Relieving, and ordering of the poor. With an easy and ready Table for recording the number, names, ages, exercises and defects of the poor, fit to be observed of the Overseers in every parish. Also hereunto is annexed a prospect for rich men to induce them to give, and a pattern for poor men to provoke them to labour, very pertinent to the matter. The principal heads hereof appear in the next page. Rom. 12. 7. If we have an office let us wait on the office. PRINTED BY JOHN LEGAT, PRINTER to the University of Cambridge. 1601. The Inscriptions or titles of the principal heads handled in this Book. A table for a ready view of the poor. 1 Of the word Overseer. 2 What an Overseer is. 3 The diversity of overseers. 4 What persons be fit to be made overseers. 5 How to discern such men as be unmeet to be overseers. 6 What Overseers should consider being called to office. 7 The office of overseers. 8 Who be liable to taxations. 9 The cause of taxations. 10 What stock will serve to set the poor on work. 11 What poor must be set to work of the stock. 12 The place where they are to be set on work. 13 What works are fit to be done by the poor. 14 How their works may be profitable. 15 What poor are to be relieved with money. 16 A description of poor by their defects. 17 The signification of the word Impotent. 18 What children are to be put Apprentices. 19 Observations for Overseers. 20 A prospect for rich men to induce them to give to the poor. 21 A pattern for poor men to provoke them to labour for their living. A note of such poor as be chargeable and burdenous in the parish of Wo● in the County of Suffolk. A ready form for a speedy inspection of the poor. 1 2 3 4 5 6 7 8 9 10 11 12 Wards Names and Families. years Defects usual works weekly get of whom they have work. who want work Such as be fit for Apprentices and service. Such as keep orphans and others weekly allowance. Beggars licenced in the parish. East Father Got 71 palsy john Got. x. d. Rich. Got. his wife 69 joane 19 knit viii. d. W. True. Richard 15 idiot West mother Ter 67 lame Alice Terre. mother Terre keepeth W. Ren. Io. Ren. base. two. s. Marie 20 spin x. d. john Mart. john 15 deaf Alice 9 North Widow Fit 51 diseased R. Fit. H. Fit. Richard Fit. viii. d. john Fit. William 16 weaveth xii. d. H. Till. Richard 1● john 8 dumb Henry 6 South Thomas Fig 43 labourer two. s. of divers men. Ralph Fig. Ralph Fig. Thomas Fig keepeth Ro. Segge. Th. Rear. Hen. Tod. orphans. three s. Rose Fig. Susan 34 bedrid Ralph 14 Leonard 9 blind Rose 5 lame Henry 3 Thomas 2 persons 20. diseased 9 workers 4 idle 3 Apprentices. 4 orphans and other 5 Allow. 6. s. 6. d. Beggars. 3 This Table may be extracted to a greater or lesser number according to the multiplicity of the poor. In distribution of this money ●heir must be ●espect of the persons seasons by their Impediments That they may have a proportional allowance according to the continuance and measure of their maladies and miseries. Temperature That somewhat be retained and reserved in summer, that their relief may be more liberal in winter. To all Overseers: the Author wisheth Care to their office, health to their bodies, and Heaven to their ●oules. ALexander that magnanimous and mighty Monarch, in his martial affairs would admit conference with his meanest follows: holding it for a principle of experience, that as many threads are stronger than one by combination, so many heads are better than one in consultation. By which precedent we may learn in business tending to a common benefit, not to reject or pretermit the judgement of any well affected writer: for as the Philistim was slain by David whom Saul thought a man disable to do it, so a work of some worth may be performed by him, whom the world deem very weak to accomplish it. In cases of Commonwealth every one must be ready to extract his talon to the best, as the jews did stretch their estates to fortify the ruinous walls of jerusalem at the worst; and he which doth his best is not to be blamed for his forwardness, no more than the soldier in the field which gives the first on set to fight. He that is most skilful in Architecture doth find more trouble in contriving the frame, then in finishing the work: and so it is with the best Artist, the form of invention is more busy than the action itself: and therefore seeing I have framed an easy platform to begin a good work, I must leave the finishing, to them which are better able to build it. For this work is brought to best perfection by protraction of time: because practise and experience do always add somewhat to the Action. Excellent is that law which is last provided for the poor, but yet as gold be it never so precious is unprofitable without use, so Laws be they never so laudable want life without execution: therefore such as be overseers for the poor must consider that the letter the laws be, which are provided for the poor, the more they are condemned that neglect the looking to the poor: and the greater glory a Prince getteth by enacting good laws, the greater shame the subjects reap by disobeying the laws. I have set forth this Treatise, not for ambition, as Nimrod did the tower of Babel to get a name, nor for vain glory, as Absalon did a pillar to preserve his name (for that cause I forbear my name:) but of mere affection to my native country to further it. If there be any thing omitted, amend it: if there be something worth the following, use it: if it be a little defective, excuse it: for Argus could never see all, nor Christ himself content all. An Abstract of so much as concerneth Overseers in this Treatise. In this table is summarily contained I. The Division 1. of the word Overseer which doth illustrate and set forth the Antiquity Excellency of the Title whether it be taken Simply. Compositively. 2. of the kinds of Overseers Pastoral to be Apostles, Preachers, etc. Mechanical to be Architects, etc. Testamental to be supervisors of wills. Political to be Governors of the poor. II. What an Overseer is 1. by Description of his Office, to have charge over the poor as the shepherd over his shee●… 2. by Execution of his Actions to employ by work to relieve by money to order by discretion the defects of the poor. III. The men 1. fit to be made Overseers by the gifts of Fortune as wealth. Nature as wit. Grace as a good Conscience. 2. unfit to be made Overseers by their Dispositions which will appear by their froward speeche●… Deal which will appear by their dilative paymen●… IV. What Overseers should consider when they are chosen. 1. the Author which is God, that they oversee others, as he overseeth all. 2. the Office which is Good, that they shrowded not malice, etc. under it. 3. the Rule of Charity, to do as they would be done to. V The Office of Overseers. VI The persons Temporal liable to Taxations by Statute. Spiritual liable to Taxations by Proclamation. VII The Cause of Taxations, which serve for three singular uses 1. for a Stock to set the poor on work. 2. for a Relief of the aged and impotent, etc. 3. for the putting forth of Apprentices. VIII The order 1. of Raising of a Stock in respect of the Substance and quantity which is to be moderated according to the multiplicity of the poor. ability of the parish. place of habitation. 2. of using of a Stock in respect of Circumstance and quality 1. of the persons: who are to be set on work. 2. of the place 3. of the works to be agreeable to the dispositions educations constitutions of the po●… IX. The Relieving of the poor with money: who are described Specially by the Defects of Nature as old. of Senses as blind. of Members as lame. of the whole body. as not able to work. Generally by the word Impotent: by reason of decrepitie. infancy. nativity. casualty. etc. X. A Table to contrive whatsoever is necessary for recording of the number, names, and necessities of the poor. I have employed my time to publish it, bestow your pains to peruse it, and practise it so far as it is tolerable with the Law, profitable for the place, and imitable in your discretions. AN EASE FOR OVERSEERS. Of the word Overseer. Our first parent was called Adam, that his name derived from the earth might signify his dissoluble nature; Cain was called a tiler of the ground that his addition might bewray his education and faculty; so men are called Overseers, that their titles might illustrate and distinguish their offices, which titles being aptly attributed and extracted from the essence of the office are singular arguments of wisdom, as it was in Adam to give proper names to every creature to manifest their dispositions. The word Overseer by division may be taken Simply. Compositively. Simply it is called Seer (as a special title of inspiration) and as among the heathens the Philosophers were deemed the wisest men in their days, so among the Israelites a Seer was reputed an honourable person in the old time, and was called a man of God: because by divine inspiration he had foresight and pre-science of future things: hereof the prophets were afterward called Seers. 1. Sam. 9 9 Compositively it is called Overseer) as a title of distinction of offices) and such were so expressly called which were employed about the building of the Material and Spiritual Temple. When the material Temple of Solomon was erecting, there was six thousand Overseers and judges, which were officers appointed to see the building of it. 1. Chro. 23. 4. Those that labour for the building up of the Spiritual temple, are by the holy Ghost phrased to be Overseers. Act. 20. 28. So that how soever the word be taken, it may appear that an Overseer is not a title of novaltie, but antiquity, of indignity, but excellency: and it is an office that may beseem the best, and not not the basest men. What an Overseer is. AN Overseer by the very etymology of the word is one placed or set over others to see unto them, as the son of Adiel was set over salomon's treasure to see unto it. He is rightly called an Overseer by the natural and essential signification of the word: which seethe what is to be done, foreseeeth how it may be done, and overseeth that it be well done. There be divers sorts of Overseers: Pastoral. as Apostles and preachers. Mechanical. as Architects, etc. Testamental. as supervisors of wills. Political. as Governors of the poor. The title is imposed according to the propriety of the office, and the persons are dignified according to the singularity of the subject. An Overseer of the poor is he which hath the charge of employing by work, relieving by money, and ordering by discretion, the defects of the poor; and this is not the least office, to be adorned with the title of Overseer of the poor: for as God himself hath a special respect to the miseries of the poor, so they be like God, which provide for the necessities of the poor, as the Samaritane was like Christ, because he relieved him that was wounded and distressed. If he which was both God and man did not think much to become poor for our sakes, let us not disdain to Oversee the poor for his sake. What persons be fit to be made Overseers of the poor. IN the primitive Church such as had the dealings for the poor, were called Deacons, and those which were called to that office, are set forth in the Acts 2. ways 1. by their names to be men of honest report. 2. by their virtues to be men full of the holy Ghost. of wisdom. The office being so excellent, the persons cannot be too good to undergo it. The Statute appointeth overseers for the poor to be Subsedie ●…en, or for want of such substantial men, which word as I conceive may be thus taken: A substantial person is he which hath Competency of wealth. of wisdom. Care of a good conscience. Competency of wealth in an Overseer is very requisite by reasons drawn from wealth and want. I. The very ornament of wealth doth add a kind of grace & majesty to a man, although he be destitute of the chief habit of a man, whereas poverty makes a man dispiseable, which by his properties is commendable. II. The sufficiency of wealth will cause circumspection in the officer: for he that hath no inward remorse to make conscience of his office, the penalty of the law will constrain him to an outward carefulness; because he hath somewhat to lose. III. The execution of the office requireth diligence, therefore he th●t is wealthy may the better neglect his own affairs to attend of his office, but the poor cannot so conveniently forbear their business, unless they neglect their own family, and so consequently incur the Apostles reprehension. iv If he be poor he will not be respected: for commonly the poor despise him that is poor, if he be set in office over them, and will not let to say in derision as joseph's brethren said of him, Shal● thou reign over us. 5 If he be poor, it is to be suspected he will abuse his office for benefit sake, though he bereave it from the poor, like judas, who repined for the loss of ointment, not so much for the good of the poor, as for the gain of the money: because he kept the bag and was but poor. 6 If he be poor he hath no countenance to control: for where a man's wealth is not answerable to his heart, nor his estate suitable to his calling, it doth but discourage him in the execution of his office. Albeit wealth and riches be precious of themselves, yet if the possessor wants wit to use them, he is no better than the Indian earth that breeds the bullion of gold, or the ass that bears the burden of it, and yet neither take benefit by it: therefore to wealth must be united wisdom, which although it be of itself singular, yet as pearl set in gold makes it more beautiful to the eye, so wisdom varnished with wealth, makes a man more estimable to the world. Competency of wisdom is necessary in an Overseer for these three respects, of the Laws. of the office. of the person. 1 Of the Laws: for as laws are enacted by wisdom, so should officers be elected for wisdom, lest the benefit of the law be abused through the ignorance of the executioners. 2 Of the office: if it be an honourable office to be an Overseer, why should the dignity of the office be impaired by the insufficicie of the person. 3 Of the person, as he is reputed Foolish. Discrete. If he be foolish he shall be scorned, and who will commit the managing of serious matters to a fool, neither is he fit to be made Governor over others, which wants discretion to govern himself. If he be discrete he shall be feared and regarded for his wisdom, as Pharaoh was feared for his cruelty, David for his sanctity, Samson for his strength, so was Solomon feared for his wisdom. As wealth and wisdom are excellent gifts, yet to make a competent Overseer must be conjoined the Care of a good conscience. as the best agenr in this office: for there be many wealthy, yet damnable as Dives was: there be many wise, yet wicked as Achitophel was: there be many strict in their lives, yet hypocrites, as the pharisees were, and there be many offensive in their persons, and yet will not be defective in their office, as many of the jews were, but he which hath the custody of a good conscience doth never miscarry: for it confirmeth all where it is used, and confoundeth all where it is wanting. Care of good conscience, is necessary in regard of God. Men. Of God: for riches, learning, honour, life, and such like are indifferent to Pagans and profane persons as well as other: but a good Conscience is incident to a few that fear God: therefore a good Conscience seasoned with grace is better accepted of God, than all the wisdom, worship, and wealth in the world possessed with a seared conscience. Of men: which will appear by the Fruition Defection of a good Conscience. The fruition of a good Conscience, though it be close will be discovered by a man's dealings, as musk in the bosom will be bewrayed by the savour: such an one will have an eye into his office to perform it with all diligence, and what avails good laws if officers make no conscience to execute them. Where there is Defection of conscience, there is confusion of all order: such an Overseer will oversee all, but do nothing at all: he will look like a lion, and domineer like a devil over the poor. Many seek for offices of countenance, most sue for offices of profit, but few will take an office that bringeth nothing but trouble, as the office of an Overseer, etc. which although it be a place of credit for the benefit of a common wealth, yet who for conscience sake would undertake it unless it were imposed upon him by compulsion of law. And what is the reason there is so much corruption, negligence, and abuse in officers, but only the defect of a good conscience. How to discern such men as be very unmeet to be made Overseers. AS brass may be beautified with gilding, so a bad man may be graced with glorious titles, as Pilate was a judge, and a jew, Haman a governor and a tyrant, judas an Apostle & a traitor, so a man may be an Overseer and an Atheist. The Magistrates which have the election and nomination of Overseers should have a special respect therein, that as Paul willed Timothy to choose such widows as were widows indeed, so they should appoint such to be Overseers as be men indeed, and as Pharaoh choosed joseph to be Governor: because he was the fittest in the land, so should they choose such men to be Overseers which be fittest in the town. The indiscrete and unfit choice of many men which be made officers, is one chief cause to diminish the dignity of offices, therefore as jethro willed Moses in choosing of offices to cull out men by their conditions, so should magistrates in making overseers find out men by their dispositions, and set a mark upon their names for a note of distinction, as the shepherd setteth a brand on his sheep to know his from other sheep. The Overseer is an eye to the Magistrate in these actions, and therefore it were not amiss to take his information: for in that he makes collection of the money, he is best acquainted with the inclination of the men, and if they be credible, charitable, and conscionable, it will appear (as the bell by the sound) by their willing speeches and payments: as for instance. I. There be some Contributors (be they never so reasonably rated) will complain of their taxing, give with such grudging, and pay with such delaying, that most of the time is taken up with attendance about them. II. There be others which bewray their minds by sinister means; go to their houses for money, they will absent themselves on purpose, ask them at Church, they will say they have no money about them, bid them bring it to Church, and they will say they forgot it: nay rather than fail they will not come at church. III. There be others that have money at commandment, who will follow the law for every trifle, frequent idle pastimes to abuse the time, consort with ill company to corrupt their manners, exceed in apparel and diet beyond their degrees, but will not part with a penny (unless it be compulsitively) to do the poor good. There be some have less kindness to the poor, then Dives dogs had to Lazarus, they will scandalise and abuse the overseers with speeches as (Shimei did David) when they demand money, and rather than fail outface them with a false oath to defraud the poor of their money. V Their be others which are backward in all good actions, they will not yield a penny for the preferment of the Word, or for the supplying of any good uses, but will pay no more than the law will constrain them, alleging like the jews, we have a law and by our law we must live. These and such as these which are such Arch-enemies to the poor, be not meet to be made overseers for the poor: for they which pay with such repining, and practise such shifts of impiety, will but gripe and beguile the poor, if they be made governors over the poor. What Overseers should consider when they are called to office. I. AS the hearts of kings are in the hands of God, so he ruleth the hearts of all, be their intents never so secret, therefore though overseers be chosen by men, yet remember that he which searcheth the rains hath the greatest stroke in it: and so discharge your office in the sight of men, as God himself hath the oversight of you: for he is called Pantoculus because he seethe all things. II. You must sequester all malice from the office, as you would purge gross humours from the head: for it is a common fault in these days that men will revenge their private displeasures under colour of their office, when they cannot, or dare not do it in other lawful courses; as the law imposeth nothing, or punisheth any of malice, so should the executioners of the law do, but if they shrowded their malice under it, it is not only an abuse to the office, but a sin in overseers to be tainted with malice: and therefore if David was punished for making away Vriah under colour of office, & the governors devoured of Lions for abusing Daniel under colour of their office; let such fear to be some way afflicted, that are so ill affected in their office. III. Such as be overseers should remember that they hold not their office by patent, but as tenants at will for a year, and as they oversee others, so they shall be overseen themselves. And therefore it is wisdom so to demean themselves in their office, as they would be dealt with when they are out of office. The office of Overseers. THe office of an overseer extendeth far, but it consisteth speciallly in taxing Contributions for the relief of the poor, & in the discretive disposition and ordering thereof. In taxing of Contributors consideration must be had To equality. To estates. To the time. I. To Equality, for where things are not equal there is much injury; if balances be not equal the weight cannot be just, if oxen be not equally yoked they cannot draw well, if cocks be not equally matched they cannot fight well, and so if men be not equally rated with their neighbours they cannot agree well: if the Corinth's were admonished to supply the necessity of the Saints, that there might be some equality, why should not Contributors be equalized according to their proportion, seeing it is for the poor. It is a common oversight in this age, that in most cases of impositions, taxations, etc. the square of equality is dissolved, and and men are charged as the dice chance, dewce-ace cannot, sise-sinke will not, but cater-tray bear all away: that is to say, the poor cannot, the rich will not, but the middle sort must pay all. Paul told the Corinthians it was not fit that other men be eased and they grieved: so say I, it is not good that some should be remitted, and others racked: for as a burden if it be equally borne by many according to their strength and stature, seemeth light though it be heavy: so common charges (which many count a burden though they be a benefit) if they be supported according to every man's portion, though they seem great they will not be grievous. 2 To Estates: which must be counterpoised by their portions. by their charge. By their portions: for many in these days are abused by supputations, estimations, affectations, or reports. If one be worth an hundred pounds, some will double it, many will triple it, but most will report more than it is: hereupon men are drawn to greater charges than their ability will bear, and that is the next way to make poor to maintain poor, or (as we say in our common prover be) to rob Peter to pay Paul. By their charge: for the occupier can not set down what he gains by his ware, unless he defraieth his detriments and charges sustained by it. The husbandman knows not what commodity he gets by his crop, until he recounteth his charge of ending the corn: even so Overseers can not with equity descend into men's estates, unless their revenues and retinue, their countenance and charge, their livings and families be conferred together. As for example: If one valued at five hundredth pounds hath but his wife and himself, and an other estimated at a thousand pounds hath wife and many children, the first man's estate for wealth is better than the second, respecting his portion by his charge, and by all reason is to be rated as much as the other. 3. To the Time: for when things are plentiful and cheap, those rates must discontinue which were taxed in dear and extreme times. Contributions are not given to make or multiply poor, but to mitigate poverty: and therefore as the law gives liberty to tax men always as occasion requires: so it leaves a discretion, to abate something as the time serveth. Who be liable to Taxations. TAxations are to be raised upon men Temporal. Spiritual. That is to say, By statute Every inhabitant Every occupier of lands in the parish are to be taxed. By proclamation Parsons and vicar's &c. be bound to the relief of the poor as well as others being inhabiting within the parish as an inhabitant. Every one that hath tithes appropriate, coalmines, or lands in manuel occupation, etc. is chargeable, and so for such as have saleable woods proportioning the same to an annual benefit. If God had made all rich one would not care for another, if all poor, one could not help another: therefore rich and poor have need one of another: and as the priests, and Levites, & Lay-men, conjoined to fortify the decayed walls of jerusalem without compulsion, so men of all degrees must combine to further the works of charity, of compassion. The cause of Taxations. Taxations serve for singular uses, for A stock to set the poor on work. The relief of the impotent, etc. The putting forth of apprentices. Anno ●…. Elizabeth Regine. Our forefathers were so forward in good works that they thought they should never die well, if at their deaths they disposed not somewhat ad impios usus, to remain as a stock to the town where they inhabited, for the redeeming of captives, succouring of prisoners, relieving of poor, furthering of young married couples, etc. but sithence, either by reason that such stocks have been subverted contrary to the disposition of the donors, or that men in this iron-age have no devotion to do good; it falleth out, that where one dies as a benefactor to a townstocke, many thousands die, and bequeath all to their own stock. What stock will serve to set the poor on work. The charge must be considered and moderated according to the Stocks of cities. of towns. Place of habitation. Multitude of the poor. Ability of the parish. Cities and towns which have common stocks for these uses find the benefit of them by case of charges, such as want them, feel the continual burden of them, therefore such places being so well provided, require the raising of a small stock. The place of habitation is to be respected: for where there inhabit clothiers, dornix-weavers' and such which set many on work, it is pity they should be permitted to send their work into the country, or take strangers for apprentices, when they may supply themselves even of their poor neighbours that dwell in town with them, and if they had that care of the common weal, it were some cause of mitigation of the charge of a town, and a manifest demonstration of their natural kindness to their town. The multitude of the poor must be reduced to number: for in some places they be very few, in many places they swarm, and therefore as no martialist can make proportional provision for war without a just computation of his soldiers, so the taxing of money for a stock must be ordered according to the multitude of the poor, for which cause the statute inioyne●h a book of record to be kept, that the names, numbers, and necessities of the poor may be seen and considered with the charge. The ability of the parish must not be pretermitted: a pitiful man will not overburthen his beast, much less his brethren: as God hath not given wealth to every man alike, so he hath not given poor to every town alike: and therefore if the multiplicity of the poor doth exceed the ability of the parish, it must be supplied to other towns appropriate, adjacent and better able, according to the tenor of the Statute. What poor must be set to work with the stock. I. The children of those parents which shall not be thought able to keep and maintain them. Sat. 39 Eliz. Reg. II. All such persons married or unmarried, as (having no means to maintain them) use no ordinary and daily trade of life to get their livings by. Stat. 39 Eliz. Reg. Whereof there be four sorts: the Willing. Wilful. Negligent. Fraudulent. I. There be some willing to work, but by reason either of the penury of their estate, or deficiancie of credit, or scarcity of work, or disability in doing of work, they are constrained to live idly against their wills. II. There be others that are wilful, & by reason they are rooted in idleness, or desperately addicted, they will not work though they have it, but had rather practise picking, stealing, begging, shifting, or any unlawful course; then till the ground of good husbandry. III. There be many which be negligent about their work; when it is done Abusively In doing of it they care not how, and so spoil the work. Dilatively In delaying the finishing of the work, which in a manner is to refuse to work. iv There be others which will apply their work, and yet will defraud the owner by imbeaselling or purloining some away, and this doth both cause distrust in themselves, and hinder others by their dissolute dealing. Where the poor are to be set on work. The place must be appointed according to the dispositions of the poor as they be Wilful and incorrigible. Willing and tractible. The wilful and incorrigible must be constrained to work, in the house of correction, that by applying labour and punishment to their bodies, their froward natures may be bridled, their evil minds may be bettered, and others terrified by their example. The willing and tractible, it is fit to continue them at work in their own houses: for as the house of correction is a place of chastisement for malefactors, so those which be of honest disposition hold it a reproach to be put there: and therefore it were indiscretion to offer them any place of discredit, when they are pliable in their business at home. What works are to be done by the poor. The works are to be ordered according to the Educations Constitutions of the poor. The Education of the poor must have reference to those works they have been commonly brought up with, either by use or art: for if they be not appointed to easy and fit works, the loss will be greater in learning, than the gain will be in working: and therefore the statute well provideth that these stocks for the poor should be raised of sundry things; as flax, hemp, wool, thread, iron, etc. to the end that some of them may be fitting and agreeable to the educable faculties and works of the poor. The Constitutions of the poor must be respected, wherein consideration must be had to these three things. I. To the Sex, whether they be men or women: for some persons be more unfit to perform many works, than some other. II. To the years, whether they be young or old: for some works are more easy to learn then other, and of lesser charge, curious works are more busy, and the pains will not requite the cost. III. To their bodies, whether they be feeble or able: for some works be more laborious than other. These things being expended by Overseers, they must tender the poor and lay no more upon them, than they are able to bear, as we entreat God to lay no more upon us than he will make us able to bear: and those whom God doth punish with poverty, let no man seek to oppress with cruelty, as the Taskmakers did the Israelites in Egypt. How the works of the poor may be profitable. HE that worketh expecteth to reap some profit by his pains, or else God's blessing is not upon his labour: therefore if you will have any commodity of the works of the poor You must Hold the poor to work. Have account of their work. Make sale of their work. I. Hold the poor to work, for most are so by nature given to ease, that it is as hard to bring their bodies to labour, as the ox that hath not been used to the yoke to draw. The law provideth a stock to set them on work, but if you will have any profit extracted from the stock, you must hold the poor to work, and you shall find it will be a great extenuation of poverty, otherwise their own negligence will be the cause of their necessity. The Indian heathens would not give their children or servants any meat to their dinner, unless they had some way deserved to be fed by their industry or labour: and certes such as will not work when they have it, or neglect their work when they are at it, are by the Apostles rule not worthy to eat: and if Draco that famous lawe-maker were alive, he would not suffer him to live which doth refuse to labour. II. You must take account of their works, if you will have commodity by their work: as gentlemen take account of their stewards for their household charges, and of their bailiffs for their revenues; so must overseers do for the works of the poor, lest the stock be consumed by their slackness, as the estates of many gentlemen be, which neglect the taking of their accounts, till their arrearages have eaten up their revenues. This account may be done by way of examination in this sort. Inquire 1. how many can work. 2. what works they can do. 3. how much every one can work in a day & follow it 4. what they can have for their works at the weeks end. If you know what they may get in a week if they apply their work, you may conceive in discretion by their charge what their necessities be; and how they may live by their work and if they follow it. The Egyptians kept the names of all the inhabitants in a register book, to know how every one lived, and how they were able to maintain them and their family: and many times in the year they were examined, what they gained or received, to see if their get and expenses were proportionable: and so the magistrate might easily perceive who lived by his lawful calling, or by shifting; this example should be imitated of overseers. III. You must make sale of their works, to the end you may reserve a sufficient stock always to employ the poor, & to have money to pay the poor for their work as they do it. The statute limiteth a stock to be raised of such things, as may be easily learned, and readily sold: as spinning of flax into thread for linen, carding and spinning of wool into yarn for , bunching of hemp, etc. as they are works soon compassed by any that are capable of wit; so they are things very vendible to put away when they are done. Therefore if there be any occupiers, artificers, or tradesmen in the town, which have use for those things; the overseers should do well to persuade them to buy these commodities, seeing it is for the benefit of their town. Overseers must as much as in them lie increase, or at least continue the stock itself: and as for the benefit that may be made of the use of it, it must support the necessities of those which work. You must conceive, that at the first there will be some waste of the stock, by reason of the unto wardness and unaptness of many to work, and therefore it must be supplied again; and yet this kind of waste is tolerable in two respects. 1. of the inconvenience: for it is better to sustain some loss in learning them to work, then to keep them idle to induce them to evil. 2. of the entrance: for every one must have a beginning, and where there are many learners there will be much loss, as the scholar wasteth much paper before he can well use his pen. This may suffice for the ordering of the stock for the poor, now it remains to entreat of the relieving of poor by money. What poor are to be relieved with money. IF the rule of charity toward the poor were observed, the establishing of statutes for relieving the poor might be omitted. In the days of king Edward the sixth, the law appointed the ministers on holidays to use good persuasions to excite the people to extend their charity to the poor, and to give according to their degrees and devotions; but in this obdurate age of ours, neither godly persuasions of the pastors, or pitiful exclamations of the poor, can move any to mercy: unless there were a law made to compel them: whereby it appeareth, that most give to the poor rather by compulsion then of compassion. Those generally are to be deemed poor, which cannot live without relief of the law. It is called relief, because it is (relevamen oneris) an ease or lightning of the burden: now who knows not that the poor endure many burdens, and that a little thing will ease where there is want or oppression. A description of poor by their Defects. Such poor as should have relief in money are described by their defects of nature as old. senses as blind. members as lame. Body as not able to work. The last defect, not able to work is an exposition of the former, as for instance. There be many aged can work, and there be some works require more use than labour, and may easily be done by the old: and therefore by old is not meant such as be only in years, but by reason of the imbicillitie of their age they cannot work, or live of their work. There be some that want an eye, and yet can work with the use of one eye, and therefore by blind is intended such an one as cannot see at all to work, or live of his work. There be other that want a leg, and yet he may do many works having the use of his hands, and therefore by lame is meant such an one, as for want of his limbs he cannot labour, nor live of his labour. So long as there is any natural or necessary means left to live, none must depend upon the help of the law. If a man hath strength he shall be constrained to work to relieve his want. If poor parents have children or grandchildren of ability, they are by law to relieve them. If poor children have father or grandfather of ability, they are by law to relieve them. Honourable is that law that provides for the preservation of life, but miserable is that age, that must be compelled by penalty of law, to do that it should extend by instinct of nature. joseph nourished his father jacob in his old age when he was distressed, the father received his prodigal son, when he had consumed all, and therefore why should not parents and children tender one another, when their own stocks be in distress. As the works of nature should be done of necessity, so the works against nature must be forborn of necessity, though there were no law: for this cause the heathen man thought it needless to make a law against parricide, because he thought there was not any so monstrous to commit an act against nature: and if parents and children were natural, there should need no positive law to compel them to do the works of nature. There is another word of defect given to the poor, of greater emphasis than the other (as Impotent) and such poor especially are to be relieved with money: therefore it is necessary to know how far that word extendeth, for the better information of Overseers. The signification of the word Impotent. THe word Impotent is derived from the latin and importeth as much as unable: and such be deemed impotent by the law as be deprived and destitute of all means to live, that they must either have relief to nourish their lives, as the lamp must have oil to cherish the light, or else they must starve for want of relief as Lazarus did; and that is no better than murder, as one of the Fathers saith, Si non pavisti occidisti. In the statute against vagonbondrie made in the 23 year of King Edward the third, Impotent (being opposed against strong and sturdy) is taken for weak or lame; and so it is commonly in vulgar acception: but the word stretcheth to a larger signification: for it includeth and comprehendeth all other defects of nature or necessity. Under this word Impotent is implied a disability by reason of Decrepitie. Infancy. Nativity. Casualty. Family. I. By Decrepitie, when a man is so old that he is past labour. It is great reason that such as are yielding to nature should have some relief to preserve nature. II. By infancy, when poor or phans and others be left fatherless and motherless to the world, and by reason of their tender years, cannot work, or be unable to live of their work, it is fit they should have relief: for if the bird will cherish her young till they be able to fly, we are bound by nature to nourish these till they be able to shift. III. By nativity, when any be traduced with nativall defects, either of wit. members. Of wit, as the idiot, or the natural fool. Of members, as those which be blind, dumb, lame, etc. They which want wit to shift in the world, and those which cannot see, speak, or travail in the world, have need of some relief to live in the world. iv By casualty when any be made unable. By adventure in war maimed in the Queen's service. By misadventure in work maimed in some lawful labour. By lunacy, being deprived of reason. By infirmity Temporary as Visitation of sickness. A running issue. Any infectious disease. Perpetual as the numb palsy. bedrecie, etc. There is none so void of mercy, that will not commiserate these men, and relieve them in some reasonable proportion according to their several wants and necessities. V By family, when a man is overcharged with many young children, that though he toil day and night to keep his family, (as jacob did for Laban) yet he cannot maintain his charge with his labour, therefore such an one is to be considered: for if a man in pity will ease his beast which is oppressed with burden, he must in nature relieve his neighbour which is oppressed with charge. There be divers others which are made poor, some by prodigality. by casualty of fire. of water. by suertishippe. But how these are to be relieved and by whom I refer to the statutes and your considerations; only I will add this in the end, that if you hold so many to work as be able to work, and aught to work, you shall need the less money to distribute and give away. The law first provideth a stock to employ such and so many as can work, and then appointeth money as a secondary mean to ease such as be unable to work: for indeed that which is got by a man's labour is a natural relief as the mother's breast is to the child; and such as be chargeable to the town which can live in some measure either of their labours or otherwise, are no better than thieves: for they take it from others, to whom it justly belongeth: and those which give it, are guilty as accessaries with them, if they know they may forbear it. Who are to be put forth apprentices. Our ancestors did pass over many years before they would take them wives, jacob served long for his wives because he would not marry until he had maintenance: but in this age, the poorer sort of men are strait inclined to marry without any respect how to live: hereof it is that the world grows so populous and poor: for commonly the poor do most of all multiply children; therefore (because children though they be blessings, are a burden to many poor men) we may further see into the excellency of this law: for it doth not only provide sums of money to be taxed for a stock to set the poor on work, & for competent relief to be given to such as be impotent, but also it appointeth sums of money to be levied for the ease of poor men which be overcharged by putting forth their children: and if the philosopher would say that children were more bound to their tutors that teach them how to live well, then to their parents that gave them life: how much are they bound to pray for the Founders of this law, which provides they should be trained up to some honest trade of life, when their parents for poverty cannot perform it. Anno 39 Eli●…beth. Regine. The children of those parents which shall not be thought able to keep and maintain them, are by the statute to be put apprentices until they determine certain years. That is to say A man child xxiiii. years. A woman child xxi. years. In putting forth Apprentices there must be regard had to The inclination The placing The necessity of the poor. To the inclination: for the poor are by nature much inclined to ease and idleness: and therefore they are to be put forth very timely: for as a twig will best bend when it is green, so children are fittest to be bound when they are young, otherwise by reason of their idle and base educations, they will hardly hold service: but as they have wavering and straying minds, so they will have wandering and unstaid bodies, which will sooner be disposed to vagrancie then activity, to idleness then to work. To the placing: for there be many Overseers, that without respect of the faculty, honesty, or ability of the masters are ready to thrust out poor men's children for apprentices, when either the masters not being able to receive them, will by some devise or hard entreaty provoke the apprentices unlawfully to departed; or else the apprentice shall consume his time without experience of his trade: if they be thus posted off it will nothing at all benefit, but rather increase the charge of the parish. To the necessity: for if parents have six or seven children, and amongst them all there is one which by his labour is able to keep himself, and yield some relief to his parents to take away such an one from them is a point of small policy: but rather put forth those which are a burden and charge to their parents. There be many other things might be inserted, but because the work is brought to more perfection by practice then the pen, I will leave the rest to your experience. OBSERVATIONS for Overseers. WHerein they shall perceive 1. their authority as it is Conjoined. Confirmed. 2. in their oversight. 3. Some actions incident to their office. 1. Their authority as it is Conjoined. Confirmed. As it is conjoined: for whatsoever is written in this treatise, appertaineth as well to Churchwardens as Overseers: for both are equally conjoined in the office. As it is confirmed: for whatsoever is done by the Churchwardens and Overseers in their office, must be confirmed with the consent of two justices of peace or more, whereof one to be of the Quorum. 2. Their oversight: tender the poor but do not tyrannize over them for it is no more glory to triumph over the poor, then to tread of a worm, it is better to deserve commendation by discrete government, than exclamation by rigorous dealing. There be many in this office which be too mild, and that is a means to animate the idle: for where the officer hath not a countenance mixed with some austerity the poor will presume too much of liberty. There be others are to busy, which have no felicity but in ra●ing reviling, and abusing the poor: and therefore they are contemned, according to that saying or Solomon, a busy body is hated. The poor of all others are most untractable, but an officer must sometime consider what the wise man saith, It is the glory of a man to pass by an offence: and let it suffice that God doth punish them with poverty, though man doth not always cross them with severity. There are others so high conceited, that they will hardly incline to consul● with their fellows but will bear the whole sway; it was one note of insolency observed in such an Overseer, who being to subscribe his name to an ordinary passport, he could not be content to write as all wise men use, his name, and title overseer, but in a glorious manner he confirms it thus: per me R. L. capitalem pelagium. Men that are equal in office should not be captious in conferring or consulting one with an other, but when every one hath delivered his opinion, let his speech be preferred, which accordeth most with reason, and consisteth best in action for the benefit of the commonweal. 3 Some Actions incident to their office which before may be omitted, and now not amiss to be remembered. 1 Let your Taxations be made as well with discretion as affection, and endeavour to proportion the rates by the necessity of the poor, and not the poor by the direction of your rates: for if you tax ten shillings a week more than need, and then give largely because there is enough, you shall increase the number of the poor, and nothing decrease the charge of the parish. 2 The Law is made to ease and extenuate the penury of the poor, and therefore as one of the fathers saith of temperate men, Sumi debent alimenta ut medicamenta, they must take meat like medicines to refresh and not oppress nature: so say I of poor men, they must have relief for necessity, much less superfluity. 3 To relieve such by pretence of the law which may forbear it by intent of the law, is a direct course to nourish them in idleness which take it: to rob others of relief that want it: to wrong those of their money that pay it, and to condemn them of oversight which dispose it. 4. To inquire after poor is the next way to procure poor: for such is the impudency of this age, that many will dissemble their estates to have relief, if you do but examine their estates to see if they want relief: and some will sue to be recorded in the book for the poor when they are better able to contribute to the poor. 5 joseph by foresight did good to an whole country in laying up of corn: the pismere doth hoard up corn beforehand to serve for a hard season: therefore learn by the example both of reasonable and unreasonable creatures to be provident in time of year, to buy corn, wood, coals, and other necessaries, at a reasonable price for the benefit of the poor, and that will be a mean to restrain them from straying to woods, breaking of hedges, and many other abuses. 6 It is a renown to any nation to have no common, sturdy, or wandering beggars. The Dutchman cannot endure a beggar in his country. It is so shameful a life that Sirach may well say it is better to die then beg. Yet because the impotency and impediments of some will stir up many to mercy, more by the sight of their persons then otherwise, and for that many fragments would be cast away, which many of these are glad to come by; our Law for good considerations hath given authority to Overseers in their discretion to licence some beggars within the parish, therefore they should be careful to observe the tenor of the law, to contain such as they licence within their limits, and to punish such which wander out of the parish according to the Statute. 7 When Obadiah hide many prophets in a cave, he did bring them bread and water: he which keeps his dog in a string will give him somewhat: and therefore if the poor be barred of the benefit of begging, and you which be Overseers supply not their necessities at home, you are guilty of their deaths if they perish for want of provision: for when they might go abroad and beg of others, it was their sin to deny relief, as it was the rich man's sin, not to give when Lazarus begged at his door, but since the Law hath committed the oversight of the poor to you, it is your sin if you suffer them to perish for want of succour. 8 As the law hath given Overseers authority to tax men, so it provideth a remedy to recover taxations by way of distress, etc. therefore if you abridge the poor of their duty, rather than you will distrain the rich for displeasure, you deserve double punishment. 9 If every one be rated equally according to their estates, let every one pay their rates, though their be sufficient beside for the poor: when the willing and the weaker sort have paid their due, they are injuried if the backward and better able be forborn; because they are not equally used: therefore the arrearages and remainders would be levied for two reasons: 1. for example sake lest others be animated by so bad a precedent to become backward in paying their due. 2. For the good of the inhabitants: for if there be a surplusage left and collected, it will somewhat ease and abate the taxation for the year following. 10 Distresses would be taken of such things (if it be possible) as may be inseparable, portable, and saleable: and if they can not conveniently be had there is a more speedy course to be taken: for upon return of defect of distresses by the Overseers, the magistrate may commit the offenders to prison, there to remain without bail or mainprize until their duty be paid. 11 As the authority of the Overseers is great, so the penalty which the law inflicteth is great, if they be negligent in the works of their office, or refuse to yield account of their actions at the discontinuing of their office: therefore, as you will discharge a good conscience before God, and avoid the danger of law amongst men, have a special care to execute your office. Homines hominum causa esse generatos. A prospect for rich men to induce them to give to the poor. THat we ought to give, is manifest by many reasons drawn from the Creator. Creatures. Laws. 1. The Creator. 1 God is called Deus à dando: because he giveth all things. And if God in mercy give us all, shall we want mercy to give to others. 2 He which is Lord of all, can take us from all, as he did the glutton, or take all from us, as he did by job; and therefore let us give as God willeth us. 2. The Creatures Motive. Vegetative. Insensible. 1 Motive creatures bewray their glory in giving: for the Sun, moon, and stars give their light to the world for the benefit of man. 2 Vegetative creatures show their goodness by giving: for trees, plants, herbs, etc. they yield fruit for the use of man. 3 Insensible creatures are beneficial to man: for the fire gives his heat, the earth yieldeth corn, grass, and great abundance of other things. If these Creatures give in their kind, much more ought man for whom they were made: and if creatures give for the use of man, shall one man refuse to give for the good of an other. 3. The Laws Natural. Moral. Political. 1 By Natural law we ought to give in respect of Nativity. Humanity. In respect of Nativity Carnal. Spiritual. By carnal nativity, we are conceived and traduced in sin: we have all one entrance into life and egredience out of life: and therefore being all by birth no better than an other, why should not one do for an other. By spiritual nativity, we are all brothers in Christ, we are begotten all with one spirit, we have all one God to our father, one Catholic church to our mother: and therefore why should not one brother do for an other. In respect of Humanity 1. If every creature in his kind will compassionate an other, much more ought we to have a fellow-feeling of our own flesh. 2. If a good man is merciful to his beast, is not he worse than a beast that will be merciless to his brother. 2. by Moral law we ought to give in regard of 1. promises of rewards Temporary. Eternal. of punishments by malediction. by condemnation. 2. precedents in Christ. patriarchs. Apostles. All good professors. These temporary rewards are promised. He which giveth to the poor shall not lack, saith Solomon; he shall have delivery from his troubles in the time of need, saith the Psalmist. So that is true which Augustine saith, he which giveth to the poor gaineth by it, as the husbandman hath an ear of corn, for a kernel of grain. This eternal reward is promised amongst the beatitudes, to him that performed the works of charity, enter the everlasting kingdom: and this echo sounded in the ears of the faithful servant, enter thy master's joy: and what thing in all the world can pleasure us, if we be excluded the kingdom of heaven and the joys thereof. Let us give for fear of punishments of malediction. of condemnation. Of malediction: for he which doth not give to the poor shall have many curses, as appear in the proverbs; and the curses of the righteous many times avail as it did with Eliah. Of condemnation: for it is said to the wicked which wanted the works of charity, go ye into everlasting fire: as ye have example in Dives who went to hell for his hardness. we have many precedents in Christ he spent his whole life in passion and compassion, and in the end he gave his own life for us, and shall not we give some part of our goods for his sake. in patriarchs Prophets Apostles All good professors the Scripture yieldeth plentiful examples of them. 3 Political law should move us to give in respect of the law maker. the benefit of the law. Of the law maker: if the Athenians prospered by the laws of Solon, or the Lacedæmonians by the laws of Lycurgus, or the Israelites by the laws of Moses: then Englishmen cannot but prosper (as in many other) so in this last good law for provision of the poor enacted by their Prince: and therefore if we ought to obey a tyrant if he did rule, much more ought we to yield obedience to the laws of so godly a governor. The benefit of the law doth appear four ways: for it 1 Represseth idleness and provideth to set the poor on work, & to relieve such as cannot work. 2 Extirpeth infinite swarms of rogues and vagabonds which wandered up and down to the great danger and indignity of our nation. 3 Compelleth us but to relieve the poor of our own parish, whose conditions and estates we know: whereas before we gave to all passengers, which peradventure were ready to cut our throats, if opportunity served. 4 Appointeth us to a certainty of our gift, before we gave we know not what, nor to whom, now we pay but that we are taxed, and that to our own poor neighbours, such as dwell in town with us. In what manner and measure we must give to the poor. We must give 1. liberally 2. willingly 3. readily for Christ himself did sit over against the treasury, to see how liberal, willing, and ready the people were to put into the treasury. Give liberally in respect of the giver for he which giveth to the poor dareth to the Lord, and shall we not lend him liberally which giveth us all. the gain for the more we minister, the more it multiplieth; like him, which the more seed he soweth, the greater crop of corn he reapeth. Give willingly in regard of the works the words of charity. Of the works of charity; for the will is the work in every action, as the root is the life of every plant: and whatsoever a man gives if it be against his will, it is no work of charity but iniquity. The gift may do good amongst men, but the will condemns the giver before God. The words of charity are phrased by the names of benevolence it signifieth wel-willing, which teacheth us to give with a willing mind. Alms it signifieth mercy, which argueth we ought to give in fraternal commiseration. Give readily in respect of our own natures. others necessities. Of our own natures: for if we have a will to do good, and be not ready to execute it, corruption will infect and alter our affections by delay, as the fly will putrefy the ointment if it be let alone: therefore this readiness of giving was commended in the Corinth's by S. Paul. Of others necessities, much comfort cometh of ready giving when many perish by delay in giving: the wounded man had much comfort, because the Samaritane was ready to do him him good: but Lazarus did perish because the rich man's crumbs were not ready to relieve him: and therefore Timothy was willed to charge such as were rich to be ready to give, laying up a good foundation, etc. These reasons may persuade us to give, if we have grace, and a thousand more be superfluous if we want grace. God hath given riches to many to see how they will use them, and he hath made many poor as his instruments to prove them. A Pattern for poor men, to provoke them to labour for their living. We ought to labour by reasons taken from Creatures Elemental. Unreasonable. Reasonable. laws Divine. human. 1 Elemental creatures give us example of labour: for we see by daily experience that the firmament itself is movable, the sun, moon, and stars are stirring; and therefore we are not worthy to live if we incline not to labour, when these creatures give us light to labour. 2 Unreasonable creatures Employed. Idle. Unreasonable creatures being employed are a pattern to us; the glase-worme spinneth silk, the spider weaveth a web, the bees till the flowers, the ant provideth corn, and shall men refuse pains to endeavour to live. Unreasonable creatures being idle, may make us eschew idleness: for the drone which liveth upon the bees, the caterpillar that liveth on the fruit, and the boudes that live on the malt, they are all by nature abhorred, and shall not men which neglect their labour to live of others be much more audible. 3 Reasonable creatures Christians. Heathens. All good Christians are ensamples to us of labour. As for example Adam did dress the garden. Noah did plant a vineyard. David kept sheep. Paul laboured with his hands. If patriarchs, Prophets, and Apostles do labour, shall we live idly: and if all men be enjoined to labour in some lawful vocation, shall the poor refuse to take pains which of all others ●aue need to work. Heathens did ever best like a laborious life, and therefore Solon said, that such as did devour and no way advantage a commonwealth, were not worthy to live; non vivit qui nemini vivit, saith Seneca, he which lives not to do himself good lives not at all. As by the statute of Queen Marie none might beg openly but such as did wear a badge, that they might be known to be beggars, anno. 2. & 3. so by the laws of the Romans none might wander in the streets without a badge of their occupation, that it might appear whereby they lived; so detestable an inconvenience was Idleness in all ages. 4 Every one ought to labour by the Laws Divine. human. By the Divine law we ought to labour. As wine and drunkenness began both in Noah; so sin & servitude came both with Adam: for he did no sooner fall but this was imposed as a punishment upon him, In the sweat of thy face shall thou get thy living. Therefore we must not look to be fed with a raven like Eliiah, or to live of the honey like the drone, or to live of relief like the idle, but we must take pains, and lay to our helping hands, as well as say, Lord help us. He that will not by labour relieve nature, is not by law worthy to have to refresh nature: therefore S. Paul saith, he that will not work let him not eat. Who would live upon alms that hath any thing of his own, nay rather strive of a little to give something, then having a little, to take any thing, considering what is written, It is a better thing to give then to receive. By human Laws we ought to labour and not live idly, as appears by our own national Statutes: which be instant The last Statute provideth a stock to set the poor on work, to the end they might live by labour. Eliz. 39 precedent The Statute of Edward the third did forbid any to give relief to such as were able to work. Ed. 3. ann. 23. The Statute of king Henry the 8. did appoint that these idle and sturdy persons should be whipped and bound by oath to go to the place they were borne. Hen. 8. ann. 22. The Statute of king Edward the 6. did provide that these idle wanderers, in token of vagrancie should be marked with the letter V and the presenters might take them for slaves, and feed them with bread and water. Ed. 6. cap. 3. Therefore seeing Idleness is so condemned, by example of all creatures, by observation of all ages, and by prescription of all laws, let every one strive to live of his labour, and not upon relief, considering it is commanded by God, compelled by law, imitated of the godly, and commended of all good men. FINIS.