A sermon upon I Kings 17, 15, of the widow of Sarepta preached at Eaton Coll. Octob. 10, 1666 : being a solemne fast in consideration of the dreadfull fire in the citie of London / by David Stokes ...

1 KINGS 17.15.

Abiit & fecit— She went and did according to the word of Elijah—

BY His MAjESTIES Pro∣clamation, we are comman∣ded to meete here this day, Not onely to bewaile those sins, wherein we have con∣tributed to the common ca∣lamity, and (like incendiaries) either kind∣led, or increased the late dreadfull Fire in our great and noble City of London. But besides that, we are commanded to expresse our cha∣rity too, in a Liberall Contribution to the poorest of the City, that suffer most heavily.

Now for the first Duty [of sad Repen∣tance] I think I shall need to say little at

this time, because I presume your many former Fasts (in a sense of Warre, and In∣fection) have already showed that, before Almighty God himselfe. But in this Fast, our most Gratious and Indulgent King (in His tender love to His great city) would have us to let him see our extraordinary Acts of Charity, upon so publick, and so sad an af∣fliction.

Therefore He recalls to your memory a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Hellenists call it) that is, a fiery triall, to see whether upon so great an occa∣sion, you are apt to admit large charitable thoughts, and interpret them in the deare language of Contribution, which will be this day used throughout all the Kingdome. In which thoughts, and acts, and language of Charity, that the poorest may be as for∣ward as the rich (to their power in such an exigence) I have chosen a Text, which will show you a rare Patterne of Charity in a poore Widow. 1 Kings 17.15. Abiit & fecit—

Of which words, that we may so Speake, and so Heare—&c.

1 KINGS 17.15.

And she went and did according to the Word of Elijah, and she, and he, and her house did eate many dayes.

If you aske of whom this is spoken— It is spoken of a poore Prophet (Elijah the Tishbite) and a poore widow (the Widow of Sarepta.) The Prophet is so poore, that (wanting the former supply of meat which he had by a Raven, and the brooke Cherith, of which he usually drunke, being dried up) he comes a∣broad now as a plaine Begger; for a little water and a morsell of bread: and the wi∣dow is so poore, that if you believe her up∣on her oath, she hath not a piece of bread, to bestow upon her selfe, and her onely sonne. As the Lord thy God liveth (saith she) I have not a cake, but a handfull of meale in a barrell, and a little oyle in a cruse; and behold I am ga∣thering two or three sticks, that I may goe in and dresse it for mee and my sonne, that wee may eate, and die.

Here is poore encouragemeut for Elijah, and little hope of finding hospitality in her

house; and therefore, sure, he was hard dri∣ven now, that he begins with her, or at least, they were all shrowdly put to it, as they were indeed. So ill it was with them, that hee could hardly have begged of any that had much to spare.

But there is more in it then so. Some∣what else there was, that made our Saviour say of her, to them of Nazareth, Luk. 4. I tell you of a truth, that many widowes there were in Israel, in the dayes of Elijah (when the heavens were shut up three yeares, and six months) but to none of them was Elijah sent, save unto Sarepta a City of Sidon, to a woman there that was a widow.

Some rare good woman she was, whom God had thus singled out, in this great famine, to so high a favour of miraculous preservation, and (from all other) selected, and set apart to be the Hostesse, and Benefactresse, to the great Elijah.

That she was so, it will easily be discove∣red in the whole force, and vertue of the verse, which referres especially to her.

And that two wayes, which are the two parts of the Text.

1. In the high commendation of her Charity (Abiit & fecit juxta verbum Eliae. There is a proofe of her charity in every word.)

2. In the present reward of her Charity (in her meale and oyle miraculously increased) She, and he, and her house, did eate many dayes.

There is the Preservation of them all alive, by the multiplying of the widows store: where∣of she had so charitably emptied her selfe upon the Prophet.

Or if you will have both these Parts of the verse (like severall degrees) to make up the height of her commendation.

In the first part of the verse, it is but Cha∣rity, In the second part it is charity and some∣what more: it is improved, and come up to Hospitality.

She grows rich with her vertues, and be∣ing not able to furnish him at present, with a piece of bread, she now becomes like some body, able to entertaine him at her house, as a Prophet: with a competent supply of all that he wanted; And not any longer as a Beg∣ger,

with a little bread and water for him, while he stood without at the gate. For she went and according to the word of Elijah, that is, she fetched bread and water for him, while hee stood without at the gate.

Then he, and she, and her house did eate to∣gether many dayes. That is, she lodged, and entertained him in her house: and shewed her selfe as hospitable then, as she had been charitable before.

1. The first thing then, that offers it selfe to our view, is her charity. And many circum∣stances there be to amplifie that. Some in reference to her selfe; some in reference to the Prophet. Some in reference to the acti∣on here done, to the order and manner of it. All these are considerable in this action of the poore woman, and cannot (without injury both to her, and you) be passed o∣ver in silence.

There are foure at least that refer to her self,

• 1. She was a Woman.
• 2. She was a Woman of Sarepta a Sidonian.
• 3. She was a Widow woman.
• 4. She was a Mother, and she was not only

• Mater familias (the M^rs of a family) but Ma∣ter filii (the mother of a son too.) And had she been eased of the rest of her family: she had little enough to keep her selfe, and her sonalive to the next day.

These referre to her selfe, (and notwith∣standing all these) she went first to supply the wants of Elijah.

Other considerations there are, that referre to the Prophet. And (amongst these) three that are most eminent, and must not be con∣cealed,

• 1. That he was A stranger, one of another country from her;
• 2. That he was A Prophet. and chiefly
• 3. That he was This Prophet (Elijah the Tishbite)

That this man (whom she thus entertaines) was the very Prophet, I doe not say that fore∣told this famine (wherein they were all like∣ly to perish.)

But more then so,

The only man, to whose zeale they whol∣ly imputed this misery:

The maine instrument that brought it

upon them, and by whose meanes it seem∣ed to be so long continued.

The man that saith, in the first verse of this chapter [and in the presence of the King himselfe]

As the Lord God of Israel liveth, before whom I stand, there shall not be dew, nor raine these yeares, but according to my word.

He that had said thus, would you thinke that his mouth should be heard, and fed too? and with that food, that is therefore wanting to her selfe? would you thinke that her di∣stressed house, should be made a sanctuary for him, and every thing should be done (juxta verbum ejus) as he would have it that brought the famine upon them?

It is a wonder she falls not about his eares, or (at least) that she doth not raise up the people against him, to apprehend him, and take away his life, that brought them all in danger of theirs.

But in that she conceales him, in that shee obeyes him, in that she saves his life: and saves it with the hazard of her owne and her childs: can there be any other circumstance added to this wonder?

3. Yes, there can be so, for (as I told you) all this referres unto him, but now some∣thing there is, that amplifies the action it selfe, from the order, and the manner of it.

1. Abiit & fecit, that is, she doth it with alacrity, and chearfulnesse (wherein the life of every good action consists) without any more adoe, without any further dispute, as soon as she knew his mind, she went about it.

Fecit juxta verbum Eliae, that is, she doth it in that order that he would have it, to serve him first, before she provide for her selfe, and her sonne

She tooke not her owne method of charity (to begin with her selfe and her sonne) but she followes that order, that the man of God pre∣scribes her, by speciall dispensation.

First and presently to begin with him.

And thus, you see, in all there be three se∣verall wayes by which wee may perceive, the true extent of her charity, Now (to look upon them more distinctly.)

1. I will begin first, with those that reflect upon her selfe, and (in that ranke) first to con∣sider her as a woman.

She went, and did according to the word of Elijah, we are here provoked to oemulation by the weaker Sex.

And it must be confessed, that as in many other vertues, by Deborah, by Hannah, by the foure Maryes, (and some of that ranke) so here in the workes of charity: we have a Copy set by a silly woman: I will not say that the greatest Ladies, and Dames may learne to take out, but I will say more, that never any of the Nobler sex have come so neare, as to expresse it, in all things, to the life.

And I would they had onely out-stript us in Charity, to which (being more tender hearted) perhaps we may perswade them, that they are more inclinable by nature) but I feare they have sometimes had the happinesse to be able to instance a preheminence in something else.

I will not conceale what Saint Chrysostome saith of his time, (on Ephes. 4.) that things were come to that passe: Men were growne so effeminate, so proud, so inconstant, so phan∣tasticall, and women, on the contrary, so la∣borious, so discreet, and so resolute, that he

thought it might be a question 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; [if it were Englished, such a questi∣on from such a one as Chrysostome, would please some women too much] And at this time, whereof we read in my Text, there was no piety matchable to that of the great Prophet Elijah, but onely that of Oba∣diah, that hid so many Prophets in a cave, and this of the woman, to whom Elijah came. And I doubt not, but Chrysostome was of opinion, that in some respects, she exceed∣ed the great Elijah, and Obadiah too.

For he seemes to conceive Elijah carried a little too farre in his zeale, and perhaps brought hither to be schooled of this wo∣man; not so much by observing her want and milery, as by seeing her wonderfull and Charitable affection, that,* 1.1 when he begged of her, presently welcomed him with all her store: Him, that was in no greater streights then she her selfe: Him, that had not, besides himselfe, a family also, to provide for, as she had: and lastly, Him, that being thus heard, at his first begging from her, yet would not so much as begge, and solicite his God by

prayers, for the release of hers, and the com∣mon calamity.

O woman great is thy Charity!

I say not this to make women proud, that are commonly too apprehensive of any fewell, fit for that vice to feed on, but to encourage them, and withall to rouse up the guides, and Lords of the weaker Sex; that so we may have Omnia benè: Women being (after so good patternes and praecedents) ambitious of all vertue, to the highest capacity of their nature, and men expressing by their actions, that they move in a higher Spheare, and are as worthy of preheminence, as they are rea∣dy to challenge it by a grant, and patent, from the maker of them both.

But I goe on.

We have looked upon this Charitable per∣son in her Sex.

2. Now we come (in the second place) to consider her in her country, as she was a Sidonian a woman of Sarepta; how she, that was so, went and did according to the word of Elijah.

Sidon was a City in Syria, by the Sea side,

and bordering upon Iudaea, a very ancient and famous City, from whence, it seemes, the whole Territory thereabout were called Sidonians.

Among them is Sarepta, a lesser and more obscure Towne,* 1.2 some six miles from Sidon, and a place (as it was conjectured by the name) where they were wont to melt, and fashion diverse mettals.

This Country of the Sidonians, was whol∣ly overspread with gross Idolatry. And yet, you may see, by the manner of her oath, if there were no more, that in the midst of wic∣ked Pagans, she served the true God. And she served him in no ordinary measure, as ap∣peares by this high degree of Charity.* 1.3 A ver∣tue that hath the Keyes of Heaven, and by which only it may seem, God will pro∣nounce his sentence of blessing and cursing, at the last day, as if no other vertue were of like value with that.

And no mervaile, For it is a vertue of so large use and extent that it may be called, the Mistris of the rich, the Mother of the Poor, the Patronesse of Widowes, the Nurse of little Or∣phans,

the store-house and Treasure of the needy, and the common haven and refuge of all that are afflicted.

And in this virtue doth she excell.

Neither is it charity alone, for which this Sidonian of Sarepta is so admirable in her felfe. A great and wonderfull Faith is the root, and commendation of this charity; and all her charity is but the fruit, and evidence of a lively Faith.

Nor have I yet said all, It is Faith accompa∣nied with obedience to God and his Prophet: a Faith wherein she cast her selfe upon God's Providence, resolving, (since the Prophet would have it so) to feed him with that, with which, onely being left, she had in∣tended to preserve her owne life, and the life of her child. She stopt her eares to the cry of her faint and hungry child, and Abiit & fecit.

An argument of such a Faith in this Si∣donian of Sarepta, as was not now to be found in all Israel:* 1.4 So easily do the weake things of this world confound the things that are migh∣ty, &c. The foolish things of the world con∣found

the wise: And the very Heathen shame the open Professors of true religion.

Many of those professors (not content with their owne) defraud, and oppresse, and de∣taine from others, that which is their due, but this Sidonian, in extremity of poverty, could part with all that she had of her owne.

Many great professors are loath to give upon extraordinary knowne and publique occasions, but here is a Sidonian, that wil∣lingly empties her selfe in a private act of Charity. An act that will yet appeare the greater if you will now please to consider,

3. Her as a widow woman too. For so she was, and yet, Abiit & fecit.

If any might be excused from deeds of charity, surely a poore widow might be so, but here is a good poore widow, that dreams of no such priviledge, annexed either to her poverty, or to her widowhood, or to her virtue, or to any thing else.

She might have said, Alas! I am a poore widow, that labour hard for what I have.

You see I have none in my house, so much at leasure as to gather mee a few

sticks: and yet, with all our paines, we have hardly enough to keep life & soule together.

What almes do you expect from mee? she might have said so, and many, in her case, would have said it, but she, good soule, lookes for none of these shifts. If she got any thing by strength and labour, she was willing to sacrifice it unto him that bestowed that strength of body upon her.

In her greatest extremity, she was not so hasty to carve for her selfe, but that she had rather be poorer in meanes, if so shee might prove her selfe to be richer in love to him, that ever highly prized a little, given by them, that have but a little.

It would not be amisse for us, to be think our selves how much our love comes short of those many circumstances, that make a wonder of hers, that so we may, with the great Elijah here, borrow a little of her oyle, to encrease, and keep in the fire of our Charity.

Then may we perhaps say, with Saint Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.5 If all our store were brought to one loafe and a poore soule should truly want it, and aske for it, that one loafe must be kept

no longer in our store.

Durus sermo, you will say, but what Saint Basil hath said, this widow hath done.

Nay she hath done more, for, she had not actually so much as a loafe, she had but the poore materialls of a loafe that might be: and she doth both make it for him, and give it too: that he might have her labour and service, as well as her Charity.

And what we have here done by this wi∣dow, that under the testimony of two it might be confirmed, we have also seconded by another widow in the Gospel, to whom our Saviour gave that open testimony of her two mites. That widow gave all of her owne accord.

And, here in my Text, to take away all A∣pology from those that are rich in meanes, and poore in almes, this poore widow hath done it, at the Prophets direction: which is the third thing wherein the extent of her Charity may fully appeare.

4. From thence we must yet goe further to a fourth degree of amplification, that we may looke upon her, as a Mother, that under∣valued

valued the power of naturall affection in a case of exigency, for the expression of her Charity.

And for this I wot well, that it was a sin∣gular case of particular dispensation, and therefore not idlie, or indiscreetly to be followed, with prejudice to the necessary supply of Kindred and Family.

But I look upon it here, as a thing that she easily, and willingly did, never going about the bush, to shelter a covetous, and uncharitable mind, under the name of common Providence, and naturall affection, but making her Mo∣therhood, with such ease and chearfulnesse, give way to her Charity, as if she had went to teach all Parents, in this one act of hers, that seasonable Charity should rather prove them to be wise, and carefull Parents, then any way improvident, and forgetfull of their Children. A truth most certaine and unde∣niable, whether you examine it in the poore to whom; or the Children and Family from whom it is given.

1. If you consider the poore.

She was not, nor can we beignorant, that

the poor (by a blessing upon their prayers, in our behalfe) may easily become greater Benefactors, then either we are to the poor, or any that are rich can be to us; For the rich are full vessels: We rather spill then poure any thing into them that can be long reser∣ved, it is well if they belch you out a com∣plement for the present, but the poor are emp∣ty vessels, capable and fit, whatsoever we pour into them, we treasure up safe for our selves, and ours, to the best advantage.

It will prove so in the meanest of them, they that are blind can best conduct us in∣to the light of Heaven, the lame can best carry us into Paradise, the sick can best cure our maladies, the prisoners can set us soonest at liberty, the Orphans can surest provide us of a heavenly Father, and (in a word) the poor and needy can give us, and our children the most permanent riches.

We usually look upon them, as appear∣ing abject and base in their persons, and have quite forgot, that they have put on the person of Christ; for which cause our Savi∣our himself seems to speake of them as lit∣tle

Saviours, they shall bring you in to ever∣lasting Mamsions (saith he) I know well how those words may be understood (in the Hebraisme) they shall bring you, that is, the Angels or they that shall be appointed so to do, As (in that other place) Stulte hac no∣cte auferent, they shall take away thy soul, that is, they which shall be appointed.

But I dare say if we have any mediators under Christ next unto the Priests, these are they, their plea, and their accusation is of great moment.

Our Saviour tels us of no other cause, heard in the day of Judgment, but only theirs. And therefore we have reason to think, that at other times his eares are as open to their pray∣ers for us.

So that hitherto the charity of a mother was well enough bestowed, in regard of the poor unto whom.

2. But we must take some more paines, to look upon it in that which comes nearer to her particular case, with an eye to her only child, and poor family, from whom this almes was given.

Wherein; to omit that every man is left as a friend and Patron to the children of such persons,

To say nothing of this,

She knew well for whose sake she did it, and she assured her selfe, that, when all her store was spent, God's Providence was neither spent, nor any way more exhausted, then it was before; therefore she was secure, though (be∣ing a Mother) she parted from all: She took it for a point of wisdome to make God her heire, and (upon so good an occasion) give all to him, instead of a poore legacy to her child: In which action she hath more encreased her store by spending of all; then any art of sparing had e∣ver been able, either to compasse or contrive.

She hath proved her selfe a gatherer, by scattering.

She hath proved her Charity artem omni∣um quaestuosissimam.

You that would lay out to the best advan∣tage, come hither and learne of her.

Would you be sure to leave your children rich, teach them by your own example, to be charitable, and not to love mony, but doing good with mony, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.6

Rich and poore are but parts acted here for a while, and we may be mistaken in them.

When the Scene is ended, when death comes, then it appeares truly who were rich, and who were poore.

Then Lazarus may be found in the rich mans bosome, and Dives so poore, that he is faine to begge of Lazarus for one drop of water.

Or if you take rich and poore in your owne sense, and for the present estate; Charity is the surest way to speed for that too: For, what is so given is safely laid up in God's hands, whence none is able to steale it, and from whence you may expect it with encrease, and be sure never to faile of your expectation.

That treasure which you commit to the Sea, to your Friends, to your Servants, to your Chests, to your selves, may easily miscarry; but that which is lent to God, who hath all the treasure of Heaven and earth at his com∣mand, and can not forget how much we are in his Books, That cannot but returne with interest: no debtor can assure us of such cer∣taine pay, as he alwayes performes: sooner may we out-runne our owne shadow, then

any way exceed God's favour to us, by the love that we, for his sake, expresse to others.

And if all these things be so, why do we not, by this example here, follow after Cha∣rity as a virtue, wherein both our owne wel∣fare, and the welfare of children and family, doth chiefly consist.

Why do we stretch the desires, and attempts of our purchase, beyond the true bounds? Why are we so little affected with the present ne∣cessity of the poore, while we are so tender of the meer imaginary wants, that may perhaps, I know not when, befall our posterity? Why do we destinate this, and that, and almost all we can finger, as strictly and immoveably to our children, as if we could make Lawes to God's Providence, and what he hath given us, in∣fallibly reserve, to be so, and so distributed, at our pleasure; or, as if God had no more for them, but onely that which we can leave them?

I shall easily grant, that great care must be taken in these cases, and that therein a single man may have much advantage: But, for all that, under pretence of this, we must not so

magnifie their wants that may be, that we undervalue the present and extreame wants of the poore; That is a way to treasure up cruel∣ty that may light upon our selves and ours hereafter.

Nor must we make use of that providence of ours, for a colour to serve our own turn, as we often do.

How else comes it to passe, that in a suite at law (by way of revenge) to spend a whole estate, any brave sparke would be induced to do it?

How is it, that if a Parasite or worse com∣panion come in the way, we can be free, and frolick, and in neither of these cases, trouble our selves with care of posterity?

But if a good work call for our contribution, we cannot hear of that eare; if a poor man beg our almes, we shrink up the shoulders, and begin to take thought for wife and chil∣dren; That is then readiest at hand to shift of our good deeds.

Will you hear how St Basil takes away this hindrance?* 1.7

VVhen thou comest to God (saith he) to beg

wife or Children, or friends, dost thou frame thy prayer thus?

Good Lord, give me wife and children, and friends, that while I embrace them, and joy in them, and lay up for them, I may be excused from other Christian duties.

Bestow them upon me, and then I shall be lother to relieve the poor, or give to the like pious uses, or any such way to put my self into thy service, or believe that thy provi∣dence will extend to them, as to me it hath.

Were not these fair conditions, to be com∣menced in such a suite? were not this a fair plea to save our purses? Can we ima∣gine that God gives us our Children to make us covetous, or will we so requite him for so great a blessing?

Nay rather let us think him a wise man, that leaves nothing to them of that, which (in all reason) should have been imparted to the necessity of the poore. For one penny, I do not say unjustly gotten; but one penny uncharitably kept, may eat up twenty other that lie about it, and therefore the Widow here

takes not the care and wisdome of a Mo∣ther, by giving that to the present supply of Elijah, that might rather seem fit to have been reserved for the preservation of her son.

But every way wherein we look upon her, she is higher then our praise and admi∣ration.

For (that I may now close up this first re∣ference) we have seen her here a poore woman of Sarepta, one that dwelt in the midst of Ido∣laters, one that hardly ever heard a serious dis∣course of Charity, one that never was so char∣med with the high reward of Venite benedicti, as we have all been (I dare say) again & again:

Yet this woman of Sarepta, this widow, this Mother, this poore distressed mother, will have Charity enough to shame us all, if we look not better about us.

Neither her Country education, nor her widowhood, nor her poverty, nor her own hunger, nor her naturall affection to her on∣ly sonne, nor the feare of death, nor any thing could hinder her liberality: that never had halfe the knowledge, and meanes, and mo∣tives

unto it, that we have had.

And yet we have said but litle, we have onely spoke of so much as reflects upon her owne person; from thence we come now to looke upon it in reference to the Prophet, vvhere∣in vve have three steps, First as it was done to a Stranger: Secondly, as it vvas done to a Pro∣phet: And thirdly, as it vvas done to this Prophet.

1. First then, though she have but little to give, she makes no scruple to bestow it all upon a meere stranger, that was in want; and so may we be affected to strangers upon the like grounds.

We have God's Praecept for it to the Israe∣lites, Forsake not the stranger so long as thou livest. We have God's example for it (in his bounty to all) Et ne alicui quod Dominus communiter tribuit denegemus, (saith St Hierome) if God have bestowed his riches indifferently upon all Nations, why should we doubt to be∣stow our riches as he hath done?

And lastly, we have also the Practice of the Saints of God; amongst them we find Abra∣ham, lying in wait for strangers at the dore of

his Tent, and when he found them, not ad∣ministring questions and interrogations, like a Judge that were to examine, but, like a cha∣ritable and hospitable man, with all honour & readinesse, imbracing the opportunity of their entertainment.

For which cause he was often honoured with the entertainment of Angels. As this poore widow is here likewise honoured with the entertainment of a great Prophet.

2. The second thing to which now I ha∣sten, and which was a greater motive to her; That he was a Stranger, was rather a respect for which she did not refuse him, but that he was a Prophet, hence came the extraordinary mea∣sure of her Charity in this place.

For whatsoever she did, she did it for the love and honour of God, and therefore now so readily, and freely, and amply, when she light upon a servant and Prophet of his.

And this is ever the scope of true and perfect Charity, not to aime at vaine glory, not to be led with hope of any temporary reward, not to be moved to it with meere naturall pitty, not to have an eye to any thing else, but the love and glory of God.

This is true wisdome, & perfect Charity, nei∣ther to looke upon her selfe through the poore, nor otherwise to looke upon the poore, but remo∣ter, or nearer, as they stand in some reference to God himselfe. And that should we learn to do, to relieve a Christian in the name of a Chri∣stian, and a Prophet in the name of a Prophet.

For; barely to relieve is an act of nature, we cannot but love & pitty, if we are ourselves, and therefore our kindnesse goes under the name of humanity, as being the proper, and pe∣culiar affection of man. So that in the reliefe of others, it may fall out, that we only follow the dictate of nature, but that is far short of the widows Charity here.

A Charity that she prefers, not only before naturall affection, but even before that kind of naturall affection that we show to our children (the most powerfull of all) In case that a Pro∣phet comes to want, she makes her divine af∣fections farre predominant above her naturall: she pincheth her selfe, and her son, to supply the wants of a Ghostly Father.

This she hath done.

But I feare there is a generation of men in these

dayes, that would have been otherwise affect∣ed with the Prophets case.

We should have no (abiit & fecit) with them, they would rather have said, what, is the great Prophet come a begging? that is a good sight, the minor Prophets will serve our turne, or a few good mendicant Priests, or some like Ieroboams of the meanest of the people, that is, as we would have it, and then could we sweetly share their spirituall portions amongst us.

This some would have said. Such as are so farre from being Charitable themselves, that they long to take away the Charity of others, and swallow that of our ancient right, which for∣mer Church-devourers, have left behind them against their will, or been forced (in themselves or their posterity) to cast up againe.

Surely such men have not read that (in Ma∣lachy) which came from God's own mouth. Bring my tithes into my barne, and trie if I do not poure a blessing upon you.* 1.8

They consider not what this widow could have told thē, that if God so accept of that, which (being due) is given to his Priests and Prophets, he could not but highly prize a liberall, and

charitable hand towards them, when they are in need.

But this widows Charity went higher still.

It will seeme but a small thing, that she did it to a stranger, to a Prophet, if you will now consider it, as done to this Prophet, to Elijah.

How is that you will say, to Elijah, Nay, that is not so much, find me out but such a Prophet as Elijah, and then, who would not do as the widow hath done? Say you so? If you are so well minded, I will find you out a greater Prophet then this, what think you of Jesus Christ? what you do to one of the least of his Prophets, you do to him, and he will set it upon his own score, if it be but a cup of cold water.

Or if you will take it litterally, as it sounds, and as it was spoken, would you have been willing thus to have entertained such a Pro∣phet as Elijah, if you had been in the wi∣dows stead.

I doubt me that too, for he was some∣what a rough and plain spoken Prophet, he was the Prophet by whose meanes the famine was so long continued: and (verse 1.) you

may see, that his zeal pinched them all.

In which case I know not vvhat you vvould have done, but I vvill tell you vvhat others have done.

Within tvvo chapters from this in hand, you may find a country woman of this widow's, that (upon an expression of his zeal) sent him so kind a message, that he was faine to fly for his life. And you may have another instance from Ahab in a like case to this in hand, in case of another famine whereof Elisha had pro∣phesied. God do so to me, and more also, (saith he) if the head of Elisha (the son of Shaphat) shall stand on him this day. And Herod after∣vvard did it to John the Baptist (that came in the power of Elijah) for a little plain language in his sermon, he made his head flie off his shoulders. This vvas the entertainment that they gave to such a Prophet.

Will you now see, how this Prophet (that had done the like) was entertained by our poore widow? Abiit & fecit: Shall I tell you what that is, by way of Cōment on these words.

First, He asked water, and she grants it:

Then he asked bread; she saith, she hath none,

and (good woman) she swears she hath none.

By which eager expression of her selfe, she both excuseth, and cleares her deniall, and shows how sorry she is, that she must deny, and how ready she would have beene to have given her bread too, if she had had it.

And withall (which he did not demand) she confesseth how much, or rather how little, flower, & oyle she had in her house, that so by that flower, & oyle, she might win him to stay, though she had not bread for him at present.

Well, vvhen all her store vvas reckoned, it proved little enough for her self and her son, to keep them alive till the next day.

The Prophet begges that of her, and she grants it, but he vvill have her go presently to her house, he vvill have her make it ready, and he vvill have her come back to him to the gate, vvhere they talked together, and bring it thither.

She grants this too, and all this service, all this Charity to the Prophet Elijah, the only man that brought the famine upon them.

All this to him, and to him all this without any dispute, vvithout any delay, vvithout bid∣ding

him come (at least) to fetch it, and vvithout conditioning for a share out of it, to relieve her selfe, and her son, being so put to it: She is as brief as she is admirable. Not a vvord for her self, but (abiit & fecit).

3 And novv I have brought you directly upon that vvhich is the emphasis, and life of all, in the manner [Abiit & fecit] and in the order [juxta verbum Eliae] If I may borrovv a vvord or tvvo of them both together, they shovv that she did it with obedience, and rea∣dinesse, and labour, and silence, and humility, and vvith any thing else, vvherevvith it lay in her povver, to send out her Charity, like the Queen of vertues, that should ever be at∣tended with some followers or other, fit to wait upon her.

For if she had barely given her almes, she had made God a debtor only for the gift, but now, when she is so serviceable, so quick, so so∣licitous, and ambitious of it, she hath so farre ingaged the King of Heaven, that he will have a miracle (in the mouth of the Prophet) to make her a present requitall, for such a com∣pleat Charity as that.

And indeed, if Abraham the Father of the Faithfull, that was so much confirmed, by of∣ten conference with God himselfe. If he was no otherwise rewarded, then with a miracle in his Isaack: It cannot be that this rose among the thornes, this woman of Sidon that (in regard of the place wherein she lived) was (her selfe) a singular mirrour, of faith, and love, and o∣bedience: It cannot be that she should be other∣wise rewarded then in the like preservation of her selfe, and her only sonne.

For (if you look well upon it) what she hath done, is not much unlike to that of Abraham.

Abraham was commanded by God to sacrifice the life of his only sonne, and Abiit & fecit, he went about it.

She was intreated by the Prophet, to offer up all the provision that was then left to preserve the life of her onely sonne, and her selfe too; and she went as willingly about it.

He went about it secundum verbum Domini, just in that manner as God had commanded,

And She went about it, juxta verbum Eliae. that is, according to the word of Elijah.

In either act, In his, and in hers, there

was so much Faith, and Love, and Obedience, that I know not which I should first admire.

But shall I compare them in that, which comes nearer to the act in hand.

How did Abraham behave himselfe, when he was to be Charitable, and Hospitable, and how did she?

Abraham was a rich man, and a great Prince that had a multitude of servants ready at command, & yet in the exercise of Charity he would rather imploy himselfe, then his servants.

And what doth the good widow here? she doth whatsoever the Prophet desires, and whatsoever she is able, & she doth it all herself.

And there would be little difference, if Abra∣hams place, and wealth, had not made his ser∣vice and humility the more conspicuous.

What shall we say then? If the great Patri∣arck in the midst of his wealth; If the good widow in the extremity of her poverty; If both ofthem were so studious, and observant of the poore, as if they had met with some great Benefactors:

If these righteous soules hunted after Cha∣rity, and have so embraced it, and pleased themselves in it, should vve (poor sinners)

either wholy neglect such a soveraigne cordiall against sinne, or, (at least performe it so state∣ly, or so coolely, as if we had never heard of these motives, and patternes, which they have richly afforded unto us?

Alas to give almes, in it selfe is no such great matter; specially in the rich (who are as God's stewards over the poore) It is not so much fa∣vour in them, as indeed Justice, and so plaine injury not to do it.

Why else do the Hebrew so often expresse Charity by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies justice?

Why doth the Greeke say (Syrach: 4.* 1.9) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the same (in effect) with that of Salomon,* 1.10 keepe not thy goods from the owner of it; that is, give some to the poore, they have a right to that part which is super∣fluous?

Why doe the Latine render, Justitia for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.11 Nolite facere justitiam vestram coram hominibus, doe not your Almes before men.

Doth not all this conclude, that, it is no such matter (in it selfe) to give almes? It is no more then our duty.

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But how then? (you will say) why, this is a great matter, to give almes according to the patterne set by the widow here: to give it seasonably, to give it chearfully, to give it with her service and humility, to the extent of her meanes, upon so good an occasion.

This is it that is worthy of notice and ad∣miration: for there is nothing so sure, as that God requires our almes deeds, not so much for the good of them that receive, as of them that give. Or else he is able enough to supply the poore, without being beholden to the rich.

And therefore you shall ever find, that he is more earnest about the manner of giving, then about the thing it selfe: it is not a giver but a chearfull giver that he respects.

See it here in the case in hand.

Was it any such great matter, that Elijah should come so great a journey, to be entertained by a poore widow with bread and water?

Could not Almighty God have furnished him still with better provision, by the service of a Raven, as he did before?

Yes, he could have done it, nothing more easily: but that was the least intent in the Prophets mission.

This was rather the thing that was aimed at: to show, and to crowne the widowes Charity. To make it appeare, how presently without any query, without any scruple, without any partiality, or favour to her owne urgent ne∣cessity, she went about it, how readily, and heartily, not onely as a chearfull, but as an humble and a dutifull giver.

This is (if any thing can be) to make sure for that, wherein the life of a good action consists, so to be Charitable as we should be, and as we shall be, if we follow the rich patterne of this poore widow, and take it out by our owne practice.

Which that we may be able, and willing to doe. So he grant, who is the God of all mercy and compassion, to whom —

FINIS.

Notes

• * 1.1

  Chrys. Yom. 8. pag. 31. (H.S.)
• * 1.2

  And. Masius in Jos.
• * 1.3

  Mat. 25.
• * 1.4

  3 Cor. 1.27.
• * 1.5

  S.B. concion. habit. in Fam. & Siccit.
• * 1.6

  Chrys. Tom. 5.234. H. Sau,
• * 1.7

  Tom 3. pag: 467. Hom. 20. H.S.
• * 1.8

  Mal. 3.10.
• * 1.9

  Sap. 4.1.
• * 1.10

  Prov. 3.27.
• * 1.11

  Mat. 6.1.