The plea of the poor. Or A treatise of beneficence and alms-deeds teaching how…The plea of the poore. Or A treatise of benificence and almes-deeds teaching how…

Sect. 11. Cheerfulness in words.

Sect. 11. Cheerefulnesse in words.

1. 1Seneca.
2. 2Eccle. 18. 15.

Sect 12. Cheerfulness in the action. First, when a man giveth speedily.

Sect 12. Cheerefulnesse in the action. First, when a man giueth speedily.

Thirdly, it appeareth in the action, when a man doth good speedily and readily. For as one saith, ¹Beneficentia est virtus quae moram not patitur. Beneficence is a virtue which disliketh all delays; and as Seneca telleth us, Omnis benignitas properat, all goodness is quick of hand and swift of foot, and hateth as well the paraliticall shaking and staggering of those, who doubt whether to give or no, as the gouty lameness of such as after they are resolved to give, make but slow hast. For these delays show unwillingness. Et qui moratur, neganti proximus est, he that delayeth a benefit is the next door to him that denieth: even as on the other side, a quick hand is an evident sign of a free heart, for proprium est libenter facientis, cito facere, ²it is the property of him that giveth willingly, to give it speedily. And as this graceth the gift in respect of the giver, so it doubleth the benefit to him that receiveth it. Nam bis dat qui cito ⟨p. 18⟩dat, he giveth twice that giveth quickly, and the swifter that a benefit cometh the sweeter it tasteth. ³There must then be no stay in these actions of beneficence, but only that which is caused through the receivers shamefastness, for a benefit looseth his grace, when it sticketh to his fingers who is about to bestow it, as though it were not given but plucked from him. And so the receiver praiseth not his benefactors bounty, but his own importunity, because he doth not seem to have given, but to have held too weakly against his violence.

Thirdly, it appeareth in the action, when a man doth good speedily and readily. For as one saith, ¹Beneficentia est virtus quae moram not patitur. Beneficence is a vertue which disliketh all delaies; and as Seneca telleth vs, Omnis benignitas properat, all goodnesse is quicke of hand and swift of foote, and hateth as well the paraliticall shaking and staggering of those, who doubt whether to giue or no, as the goutie lamenesse of such as after they are resolued to giue, make but slow hast. For these delaies shew vnwillingnesse. Et qui moratur, neganti proximus est, he that delayeth a benefit is the next dore to him that denieth: euen as on the otherside, a quicke hand is an euident signe of a free heart, for proprium est libenter facientis, cito facere, ²it is the propertie of him that giueth willingly, to giue it speedily. And as this graceth the gift in respect of the giuer, so it doubleth the benefit to him that receiueth it. Nam bis dat qui cito ⟨p. 18⟩dat, he giueth twise that giueth quickly, and the swifter that a benefit commeth the sweeter it tasteth. ³There must then be no stay in these actions of beneficence, but onely that which is caused through the receiuers shamefastnes, for a benefit looseth his grace, when it sticketh to his fingers who is about to bestow it, as though it were not giuen but plucked from him. And so the receiuer praiseth not his benefactours bounty, but his owne importunitie, because he doth not seeme to haue giuen, but to haue held too weakely against his violence.

1. 1De benef. li. 2. c. 5
2. 2Seneca ibid.
3. 3[Greek or Hebrew].〈non-Latin alphabet〉.

Sect 13. That we should prevent mens suites with our readiness.

Sect 13. That wee should preuent mens suites with our readinesse.

It must then be the benefactors care to prevent with his readiness their suites who need his ¹help; and like the Astrologer, he must divine at the wants of the poor before they lay them open, imitating the sun which giveth light, heat and vital influence without entreaty. He must be like the inhabitants of the land of Tema, who brought water to him who was thirsty, and prevented with their bread him that fled; yea he must labour to be like our heavenly father, who as the Psalmist speaketh, not only giveth us our hearts desire, and withholdeth not the request of our lips, but also preventeth us with his blessings of goodness, and often giveth before we ask. Psal. 21. 2. 3. And ²this also is of singular use in the bestowing of benefits, and maketh the gift much more acceptable. Nam illud beneficium jucundum, victurumque in ³animo scias, quod obuiam venit: that benefit is most delightful, and will longest live in the mind of the receiver, which stayeth not till he come to ⟨p. 19⟩seek it, but cometh out to meet him in the mid way. For it is a torment and heavy burden to an ingenuous mind to crave, the which so presseth the heart, that oftentimes it maketh the blood to come into the face, which who so with his readiness preventeth doubleth the benefit. And if this be omitted, the gift looseth some part of his grace, because it is purchased with pain, and cometh not freely and without cost, Nam non tulit gratis qui cum rogasset accepit, there is nothing dearer then that which is bought with the price of many prayers: and the benefactor also looseth some part of his thanks; for a benefit pierceth the heart like a dart; diversly in respect of the divers manner of casting it, slighty if it be cast faintly, and deeply when as it cometh forcibly, and with a good will.

It must then be the benefactours care to preuent with his readinesse their suites who neede his ¹helpe; and like the Astrologer, hee must diuine at the wants of the poore before they lay them open, imitating the sunne which giueth light, heate and vitall influence without intreatie. He must be like the inhabitants of the land of Tema, who brought water to him who was thirstie, and preuented with their bread him that fled; yea he must labour to be like our heauenly father, who as the Psalmist speaketh, not onely giueth vs our hearts desire, and withhouldeth not the request of our lips, but also preuenteth vs with his blessings of goodnesse, and often giueth before we aske. Psal. 21. 2. 3. And ²this also is of singular vse in the bestowing of benefits, and maketh the gift much more acceptable. Nam illud beneficium iucundum, victurumque in ³animo scias, quod obuiam venit: that benefit is most delightfull, and will longest liue in the minde of the receiuer, which stayeth not till hee come to ⟨p. 19⟩seeke it, but commeth out to meete him in the midde way. For it is a torment and heauie burthen to an ingenuous minde to craue, the which so presseth the heart, that oftentimes it maketh the blood to come into the face, which who so with his readinesse preuenteth doubleth the benefit. And if this bee omitted, the gift looseth some part of his grace, because it is purchased with paine, and commeth not freely and without cost, Nam non tulit gratis qui cum rogasset accepit, there is nothing dearer then that which is bought with the price of many praiers: and the benefactour also looseth some part of his thanks; for a benefit pearceth the heart like a dart; diuersly in respect of the diuers manner of casting it, slighty if it bee cast faintly, and deepely when as it commeth forcibly, and with a good will.

1. 1Sero beneficium dedit qui roganti dedit. Seneca. Esa. 21. 14.
2. 2Psal 21. 2. 3.
3. 3Seneca de Ben. lib. 2. cap. 1.

Sect. 14. We must at least willingly entertain the first motion.

Sect. 14. We must at least willingly entertaine the first motion.

But if this hath been omitted to prevent suits with our readiness, yet at least the cheerfulness of the heart must show it self in willing entertaining the first motion: and if our benefit have not sought him out before he sued, yet at least let him find it when he sueth. Atque etiam dum rogat erogemus, and let us give even whilst he asketh; or if necessary occasion causeth any stay, yet let us by all means not seem to doubt and deliberate whether we shall give or no; for, proximus ¹est neganti qui dubitavit, nullamque meretur gratiam: he that doubteth deserveth small thanks, because he is next neighbour to him that denieth; nam qui tarde dedit, diu noluit, he that was ⟨p. 20⟩slow in giving, was long unwilling. And this ready entertaining the first motion the wise man requireth. Pro. 3. 27. Withhold not good from thy neighbour ²when it is in thy power to do it; say not to him go and come again, and to morrow I will give thee, when thou hast it by thee. For nothing is more tedious then to hang long in suspense, and we endure with more patience to have our hopes beheaded and quickly killed, then to be racked and tortured with long delays, according to that, Pro. 13. 12. ³Hope deferred maketh the heart sick, but when the desire cometh, it is a tree of life.

But if this hath beene omitted to preuent suits with our readinesse, yet at least the cheerefulnesse of the heart must shew it selfe in willing entertaining the first motion: and if our benefit haue not sought him out before hee sued, yet at least let him finde it when he sueth. Atque etiam dum rogat erogemus, and let vs giue euen whilest hee asketh; or if necessary occasion causeth any stay, yet let vs by all meanes not seeme to doubt and deliberate whether we shall giue or no; for, proximus ¹est neganti qui dubitauit, nullamque meretur gratiam: he that doubteth deserueth small thankes, because hee is next neighbour to him that denieth; nam qui tarde dedit, diu noluit, hee that was ⟨p. 20⟩slow in giuing, was long vnwilling. And this readie intertaining the first motion the wise man requireth. Pro. 3. 27. Withhold not good from thy neighbour ²when it is in thy power to doe it; say not to him goe and come againe, and to morrow I will giue thee, when thou hast it by thee. For nothing is more tedious then to hang long in suspence, and wee indure with more patience to haue our hopes behedded and quickly killed, then to be racked and tortured with long delaies, according to that, Pro. 13. 12. ³Hope deferred maketh the heart sicke, but when the desire commeth, it is a tree of life.

1. 1Seneca.
2. 2Pro. 3. 27.
3. 3Pro. 13. 12.

But especially we must avoid delays in giving after we have granted; for there is nothing more bitter then to be forced to make a new suite for that which hath already been obtained, and to find more difficulty in the delivery, then in the grant.

But especially we must auoide delaies in giuing after we haue granted; for there is nothing more bitter then to bee forced to make a new suite for that which hath already beene obtained, and to finde more difficultie in the deliuery, then in the grant.

Sect. 15. The third property is constancy in doing good.

Sect. 15. The third propertie is constancie in doing good.

The third property of beneficence is constancy, and assiduity in doing good; the which is also implied by the metaphor; for the husbandman contenteth not himself to have sowed his seed in former years, but he continueth to sow it still to the end of his life: and though the crop be sometime so small, that the seed it self is scarce returned: yet he will not be discouraged, but will again cast it into the ground, in hope of better success. And thus must we also do in sowing the seeds of our beneficence, casting them daily into the grounds which we find fitted and prepared, and not thinking it enough to adorn our selves with them, as with our best apparel, which ⟨p. 21⟩we only put on on high and festival days, we must make it to be our daily exercise; benefacta benefactis pertegentes (as one saith) making one ¹good deed an introduction unto another, and never leaving to do good, so long as there is any power in our hands to do it. And unto this the Apostle exhorteth. 2. Thes. 3. 13. Brethren be not weary of well-doing, and 1. Thes. 5. 15. Ever follow ²that which is good, both among your selves, and to all men: wherein we shall imitate our heavenly father, and approve our selves to be his children, who reneweth his mercies unto us every morning, and multiplieth his blessings upon us every day with a new supply, and so we shall be sure to receive a rich reward, for if we be steadfast and immovable, always abounding in these works of the Lord, we may be assured that our labour shall not be in vain in the Lord, as it is promised. 1. Cor. ³15. 58.

The third propertie of beneficence is constancie, and assiduitie in doing good; the which is also implied by the metaphor; for the husbandman contenteth not himselfe to haue sowed his seede in former yeares, but he continueth to sow it still to the end of his life: and though the croppe be sometime so small, that the seede it selfe is scarce returned: yet he will not bee discouraged, but will againe cast it into the ground, in hope of better successe. And thus must we also doe in sowing the seedes of our beneficence, casting them daily into the grounds which we finde fitted and prepared, and not thinking it enough to adorne our selues with them, as with our best apparell, which ⟨p. 21⟩we onely put on on high and festiuall daies, wee must make it to bee our daily exercise; benefacta benefactis pertegentes (as one saith) making one ¹good deede an inrroduction vnto another, and neuer leauing to doe good, so long as there is any power in our hands to doe it. And vnto this the Apostle exhorteth. 2. Thes. 3. 13. Brethren bee not wearie of well-doing, and 1. Thes. 5. 15. Euer follow ²that which is good, both among your selues, and to all men: wherein we shall imitate our heauenly father, and approue our selues to bee his children, who reneweth his mercies vnto vs euery morning, and multiplieth his blessings vpon vs euery day with a new supply, and so we shall be sure to receiue a rich reward, for if we be stedfast and immoueable, alwaies abounding in these workes of the Lord, wee may bee assured that our labour shall not bee in vaine in the Lord, as it is promised. 1. Cor. ³15. 58.

1. 1Plautus in tri•m••r.Plau•us in tri•m••r.
2. 22. Thes. 3. 13. 1. Thes. 5. 15. Gal. 6 9.
3. 31. Cor. 15. 58.

Sect. 16 We must increase in doing good.

Yea our care must be, as to grow in grace, so to bring forth new fruits of good works, imitating ¹herein the Church of Thiatira, whose last works excelled the first, Apoc. 2. 19. Seeing we cannot otherwise be sure to be constant in them; for they who go not forward but stand at a stay, will not long stay in their standing. And in this the beneficence of a godly man differeth from that which is in worldlings, who do some good works of mercy by fits, but are not constant in well doing; and also from that which is in hypocrites who do some good deeds for praise or profit, but yet desist when their turn is served; the flame ⟨p. 22⟩of their charity lasting no longer then the fuel doth wherewith it is nourished. But these have only a green blade of an outward profession, and never come to the bearing of ripe fruits; they run well for a time, but get not the garland, because they do not hold out to the end of the race. They are not true Christians, but only dead images of them, like unto that which Nebuchadnezzar saw in a dream, which had an ²head of gold, the middle parts of silver, his thighs of brass, his legs of iron and his feet part of iron and part of clay; for so the head and first beginnings of their works are golden and glorious, but the last and latter ends base and of no worth.

Yea our care must be, as to grow in grace, so to bring forth new fruites of good workes, imitating ¹herein the Church of Thiatira, whose last workes excelled the first, Apoc. 2. 19. Seeing we cannot otherwise be sure to be constant in them; for they who goe not forward but stand at a stay, will not long stay in their standing. And in this the beneficence of a godly man differeth from that which is in worldlings, who doe some good workes of mercy by fits, but are not constant in well doing; and also from that which is in hypocrites who doe some good deedes for praise or profit, but yet desist when their turne is serued; the flame ⟨p. 22⟩of their charitie lasting no longer then the fuell doth wherewith it is nourished. But these haue onely a greene blade of an outward profession, and neuer come to the bearing of ripe fruites; they runne well for a time, but get not the garland, because they doe not hold out to the end of the race. They are not true Christians, but onely dead images of them, like vnto that which Nebuchadnezer saw in a dreame, which had an ²head of gold, the middle parts of siluer, his thighes of brasse, his legges of iron and his feete part of iron and part of clay; for so the head and first beginnings of their workes are golden and glorious, but the last and latter ends base and of no worth.

1. 1Apoc. 2. 19.
2. 2Dan. 4. 31.

Sect. 17. The fourth property which is equality.

Sect. 17. The fourth propertie which is equalitie.