A SERMON Upon 1 KINGS 17.15. of the Widow of SAREPTA PREACHED AT Eton Coll: Octob: 10. 1666. Being a Solemn Fast in consideration of the dreadful Fire in the City of London. By DAVID STOKES D. D. OXFORD Printed by Hen: Hall for Ric: Davis. 1667. 1 KINGS 17.15. Abiit & fecit— She went and did according to the word of Elijah— BY His Majesty's Proclamation, we are commanded to meet here this day, Not only to bewail those sins, wherein we have contributed to the common calamity, and (like incendiaries) either kindled, or increased the late dreadful Fire in our great and noble City of London. But besides that, we are commanded to express our charity too, in a Liberal Contribution to the poorest of the City, that suffer most heavily. Now for the first Duty [of sad Repentance] I think I shall need to say little at this time, because I presume your many former Fasts (in a sense of War, and Infection) have already showed that, before Almighty God himself. But in this Fast, our most Gracious 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 public, and so sad an affliction. Therefore He recalls to your memory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Hellenists call it) that is, a fiery trial, to see whether upon so great an occasion, you are apt to admit large charitable thoughts, and interpret them in the dear language of Contribution, which will be this day used throughout all the Kingdom. In which thoughts, and acts, and language of Charity, that the poorest may be as forward as the rich (to their power in such an exigence) I have chosen a Text, which will show you a rare Pattern of Charity in a poor Widow. 1 Kings 17.15. Abiit & fecit— Of which words, that we may so Speak, and so Hear— etc. 1 KINGS 17.15. And she went and did according to the Word of Elijah, and she, and he, and her house did eat many days. If you ask of whom this is spoken— It is spoken of a poor Prophet (Elijah the Tishbite) and a poor widow (the Widow of Sarepta.) The Prophet is so poor, that (wanting the former supply of meat which he had by a Raven, and the brook Cherith, of which he usually drunk, being dried up) he comes abroad now as a plain Beggar; for a little water and a morsel of bread: and the widow is so poor, that if you believe her upon her oath, she hath not a piece of bread, to bestow upon herself, and her only son. As the Lord thy God liveth (saith she) I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse; and behold I am gathering two or three sticks, that I may go in and dress it for me and my son, that we may eat, and die. Here is poor encouragemeut for Elijah, and little hope of finding hospitality in her house; and therefore, sure, he was hard driven now, that he gins with her, or at least, they were all shrewdly put to it, as they were indeed. So ill it was with them, that he could hardly have begged of any that had much to spare. But there is more in it then so. Somewhat else there was, that made our Saviour say of her, to them of Nazareth, Luk. 4. I tell you of a truth, that many widows there were in Israel, in the days of Elijah (when the heavens were shut up three years, 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 Hostess, and Benefactresse, to the great Elijah. That she was so, it will easily be discovered in the whole force, and virtue of the verse, which refers especially to her. And that two ways, which are the two parts of the Text. 1. In the high commendation of her Charity (Abiit & fecit juxta verbum Eliae. There is a proof of her charity in every word.) 2. In the present reward of her Charity (in her meal and oil miraculously increased) She, and he, and her house, did eat many days. There is the Preservation of them all alive, by the multiplying of the widow's store: whereof she had so charitably emptied herself upon the Prophet. Or if you will have both these Parts of the verse (like several degrees) to make up the height of her commendation. In the first part of the verse, it is but Charity, In the second part it is charity and somewhat more: it is improved, and come up to Hospitality. She grows rich with her virtues, and being not able to furnish him at present, with a piece of bread, she now becomes like some body, able to entertain him at her house, as a Prophet: with a competent supply of all that he wanted; And not any longer as a Beggar, 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 he stood without at the gate. Then he, and she, and her house did eat together many days. That is, she lodged, and entertained him in her house: and shown herself as hospitable then, as she had been charitable before. 1. The first thing then, that offers itself to our view, is her charity. And many circumstances there be to amplify that. Some in reference to herself; some in reference to the Prophet. Some in reference to the action here done, to the order and manner of it. All these are considerable in this action of the poor woman, and cannot (without injury both to her, and you) be passed over in silence. There are four at least that refer to herself, 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 Mrs of a family) but Mater filii (the mother of a son too.) And had she been eased of the rest of her family: she had little enough to keep herself, and her sonalive to the next day. These refer to herself, (and notwithstanding all these) she went first to supply the wants of Elijah. Other considerations there are, that refer to the Prophet. And (amongst these) three that are most eminent, and must not be concealed, 1. That he was A stranger, one of another country from her; 2. That he was A Prophet. and chief 3. That he was This Prophet (Elijah the Tishbite) That this man (whom she thus entertains) was the very Prophet, I do not say that foretold this famine (wherein they were all likely to perish.) But more than so, The only man, to whose zeal they wholly imputed this misery: The main instrument that brought it upon them, and by whose means it seemed to be so long continued. The man that saith, in the first verse of this chapter [and in the presence of the King himself] As the Lord God of Israel liveth, before whom I stand, there shall not be dew, nor rain these years, but according to my word. He that had said thus, would you think that his mouth should be heard, and fed too? and with that food, that is therefore wanting to herself? would you think that her distressed 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 ears, 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 conceals him, in that she obeys him, in that she saves his life: and saves it with the hazard of her own and her child's: can there be any other circumstance added to this wonder? 3. Yes, there can be so, for (as I told you) all this refers unto him, but now something there is, that amplifies the action itself, from the order, and the manner of it. 1. Abiit & fecit, that is, she doth it with alacrity, and cheerfulness (wherein the life of every good action consists) without any more ado, 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 herself, and her son She took not her own method of charity (to begin with herself and her son) but she follows that order, that the man of God prescribes her, by special dispensation. First and presently to begin with him. And thus, you see, in all there be three several ways by which we 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 herself, and (in that rank) first to consider 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 virtues, by Deborah, by Hannah, by the four mary's, (and some of that rank) so here in the works of charity: we have a Copy set by a silly woman: I will not say that the greatest Ladies, and Dames may learn to take out, but I will say more, that never any of the Nobler sex have come so near, as to express it, in all things, to the life. And I would they had only outstripped us in Charity, to which (being more tender hearted) perhaps we may persuade them, that they are more inclinable by nature) but I fear they have sometimes had the happiness to be able to instance a pre-eminence in something else. I will not conceal what Saint chrysostom saith of his time, (on Ephes. 4.) that things were come to that pass: Men were grown so effeminate, so proud, so inconstant, so fantastical, and women, on the contrary, so laborious, so discreet, and so resolute, that he thought it might be a question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; [if it were Englished, such a question from such a one as chrysostom, 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 only that of Obadiah, that hide so many Prophets in a cave, and this of the woman, to whom Elijah came. And I doubt not, but chrysostom was of opinion, that in some respects, she exceeded the great Elijah, and Obadiah too. For he seems to conceive Elijah carried a little too fare in his zeal, and perhaps brought hither to be schooled of this woman; not so much by observing her want and milery, as by seeing her wonderful and Charitable affection, that, Chrys. Yom. 8. pag. 31. (H.S.) when he begged of her, presently welcomed him with all her store: Him, that was in no greater straits than she herself: Him, that had not, besides himself, 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 beg, and solicit his God by prayers, for the release of hers, and the common calamity. O woman great is thy Charity! I say not this to make women proud, that are commonly too apprehensive of any fuel, fit for that vice to feed on, but to encourage them, and withal to rouse up the guides, and Lords of the weaker Sex; that so we may have Omnia benè: Women being (after so good patterns and praecedents) ambitious of all virtue, to the highest capacity of their nature, and men expressing by their actions, that they move in a higher Sphere, and are as worthy of pre-eminence, as they are ready to challenge it by a grant, and patent, from the maker of them both. But I go on. We have looked upon this Charitable person 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 judaea, a very ancient and famous City, from whence, it seems, the whole Territory thereabout were called Sidonians. Among them is Sarepta, a lesser and more obscure Town, And. Masius in Jos. some six miles from Sidon, and a place (as it was conjectured by the name) where they were wont to melt, and fashion divers metals. This Country of the Sidonians, was wholly 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 wicked Pagans, she served the true God. And she served him in no ordinary measure, as appears by this high degree of Charity. Mat. 25. A virtue that hath the Keys of Heaven, and by which only it may seem, God will pronounce his sentence of blessing and cursing, at the last day, as if no other virtue were of like value with that. And no marvel, For it is a virtue of so large use and extent that it may be called, the Mistress of the rich, the Mother of the Poor, the Patroness of Widows, the Nurse of little Orphans, 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 excel. Neither is it charity alone, for which this Sidonian of Sarepta is so admirable in her self. A great and wonderful 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 accompanied with obedience to God and his Prophet: a Faith wherein she cast herself upon God's Providence, resolving, (since the Prophet would have it so) to feed him with that, with which, only being left, she had intended to preserve her own life, and the life of her child. She stopped her ears to the cry of her faint and hungry child, and Abiit & fecit. An argument of such a Faith in this Sidonian of Sarepta, as was not now to be found in all Israel: 3 Cor. 1.27. So easily do the weak things of this world confound the things that are mighty, etc. The foolish things of the world confound the wise: And the very Heathen shame the open Professors of true religion. Many of those professors (not content with their own) defraud, and oppress, and detain from others, that which is their due, but this Sidonian, in extremity of poverty, could part with all that she had of her own. Many great professors are loath to give upon extraordinary known and public occasions, but here is a Sidonian, that willingly empties herself in a private act of Charity. An act that will yet appear 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 poor widow might be so, but here is a good poor widow, that dreams of no such privilege, 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 poor widow, that labour hard for what I have. You see I have none in my house, so much at leisure as to gather me a few sticks: and yet, with all our pains, we have hardly enough to keep life & soul together. What alms do you expect from me? she might have said so, and many, in her case, would have said it, but she, good soul, looks 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 herself, but that she had rather be poorer in means, if so she might prove herself 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 amiss for us, to be think ourselves 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 oil, to increase, and keep in the fire of our Charity. Then may we perhaps say, with Saint Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, S.B. contion. habit. in Fam. & Siccit. If all our store were brought to one loaf and a poor soul should truly want it, and ask for it, that one loaf 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 loaf, she had but the poor materials of a loaf 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 widow, 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 own accord. And, here in my Text, to take away all Apology from those that are rich in means, and poor in alms, this poor widow hath done it, at the Prophet's direction: which is the third thing wherein the extent of her Charity may fully appear. 4. From thence we must yet go further to a fourth degree of amplification, that we may look upon her, as a Mother, that undervalved valued the power of natural affection in a case of exigency, for the expression of her Charity. And for this I wots well, that it was a singular case of particular dispensation, and therefore not idly, 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 natural affection, but making her Motherhood, with such ease and cheerfulness, 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 careful Parents, than any way improvident, and forgetful of their Children. A truth most certain and undeniable, whether you examine it in the poor to whom; or the Children and Family from whom it is given. 1. If you consider the poor. She was not, nor can we beignorant, that the poor (by a blessing upon their prayers, in our behalf) 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 pour any thing into them that can be long reserved, it is well if they belch you out a compliment for the present, but the poor are empty vessels, capable and fit, whatsoever we pour into them, we treasure up safe for ourselves, and ours, to the best advantage. It will prove so in the meanest of them, they that are blind can best conduct us into the light of Heaven, the lame can best carry us into Paradise, the sick can best cure our maladies, the prisoners can set us soon 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 appearing abject and base in their persons, and have quite forgot, that they have put on the person of Christ; for which cause our Saviour himself seems to speak of them as little Saviour's, they shall bring you in to everlasting 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 nocte 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 tells us of no other cause, heard in the day of Judgement, but only theirs. And therefore we have reason to think, that at other times his ears are as open to their prayers 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 pains, 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 alms 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 herself, that, when all her store was spent, God's Providence was neither spent, nor any way more exhausted, than it was before; therefore she was secure, though (being a Mother) she parted from all: She took it for a point of wisdom to make God her heir, and (upon so good an occasion) give all to him, instead of a poor legacy to her child: In which action she hath more increased her store by spending of all; then any art of sparing had ever been able, either to compass or contrive. She hath proved herself a gatherer, by scattering. She hath proved her Charity artem omnium quaestuosissimam. You that would lay out to the best advantage, come hither and learn of her. Would you be sure to leave your children rich, teach them by your own example, to be charitable, and not to love money, but doing good with money, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. Tom. 5.234. H. Sau, Rich and poor are but parts acted here for a while, and we may be mistaken in them. When the Scene is ended, when death comes, than it appears truly who were rich, and who were poor. Then Lazarus may be found in the rich man's bosom, and Dives so poor, that he is feign to beg of Lazarus for one drop of water. Or if you take rich and poor in your own 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 steal it, and from whence you may expect it with increase, and be sure never to fail of your expectation. That treasure which you commit to the Sea, to your Friends, to your Servants, to your Chests, to yourselves, may easily miscarry; but that which is lent to God, who hath all the treasure of Heaven and earth at his command, and can not forget how much we are in his Books, That cannot but return with interest: no debtor can assure us of such certain pay, as he always performs: sooner may we outrun our own shadow, than any way exceed God's favour to us, by the love that we, for his sake, express to others. And if all these things be so, why do we not, by this example here, follow after Charity as a virtue, wherein both our own welfare, and the welfare of children and family, doth chief 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 necessity of the poor, while we are so tender of the mere 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 immovably to our children, as if we could make Laws to God's Providence, and what he hath given us, infallibly reserve, to be so, and so distributed, at our pleasure; or, as if God had no more for them, but only 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 magnify their wants that may be, that we undervalue the present and extreme wants of the poor; That is a way to treasure up cruelty that may light upon ourselves 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 pass, that in a suit at law (by way of revenge) to spend a whole estate, any brave spark would be induced to do it? How is it, that if a Parasite or worse companion come in the way, we can be free, and frolic, and in neither of these cases, trouble ourselves with care of posterity? But if a good work call for our contribution, we cannot hear of that ear; if a poor man beg our alms, we shrink up the shoulders, and begin to take thought for wife and children; That is then readiest at hand to shift of our good deeds. Will you hear how St Basil takes away this hindrance? Tom 3. pag: 467. Hom. 20. H.S. When 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 loather to relieve the poor, or give to the like pious uses, or any such way to put myself into thy service, or believe that thy providence will extend to them, as to me it hath. Were not these fair conditions, to be commenced in such a suit? were not this a fair plea to save our purses? Can we imagine 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 poor. 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 wisdom of a Mother, 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 than our praise and admiration. For (that I may now close up this first reference) we have seen her here a poor woman of Sarepta, one that dwelled in the midst of Idolaters, one that hardly ever heard a serious discourse of Charity, one that never was so charmed 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 poor 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 natural affection to her only son, nor the fear of death, nor any thing could hinder her liberality: that never had half the knowledge, and means, and motives unto it, that we have had. And yet we have said but little, we have only spoke of so much as reflects upon her own person; from thence we come now to look upon it in reference to the Prophet, wherein we have three steps, First as it was done to a Stranger: Secondly, as it was done to a Prophet: And thirdly, as it was done to this Prophet. 1. First then, though she have but little to give, she makes no scruple to bestow it all upon a mere stranger, that was in want; and so may we be affected to strangers upon the like grounds. We have God's Precept for it to the Israelites, 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 bestow our riches as he hath done? And lastly, we have also the Practice of the Saints of God; amongst them we find Abraham, lying in wait for strangers at the door of his Tent, and when he found them, not administering questions and interrogations, like a Judge that were to examine, but, like a charitable and hospitable man, with all honour & readiness, embracing the opportunity of their entertainment. For which cause he was often honoured with the entertainment of Angels. As this poor widow is here likewise honoured with the entertainment of a great Prophet. 2. The second thing to which now I hasten, 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 measure 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 aim at vain glory, not to be led with hope of any temporary reward, not to be moved to it with mere natural pity, not to have an eye to any thing else, but the love and glory of God. This is true wisdom, & perfect Charity, neither to look upon herself through the poor, nor otherwise to look upon the poor, but remoter, or nearer, as they stand in some reference to God himself. And that should we learn to do, to relieve a Christian in the name of a Christian, and a Prophet in the name of a Prophet. For; barely to relieve is an act of nature, we cannot but love & pity, if we are ourselves, and therefore our kindness goes under the name of humanity, as being the proper, and peculiar affection of man. So that in the relief of others, it may fall out, that we only follow the dictate of nature, but that is far short of the widow's Charity here. A Charity that she prefers, not only before natural affection, but even before that kind of natural affection that we show to our children (the most powerful of all) In case that a Prophet comes to want, she makes her divine affections fare predominant above her natural: she pincheth herself, and her son, to supply the wants of a Ghostly Father. This she hath done. But I fear there is a generation of men in these days, that would have been otherwise affected with the Prophet's 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 turn, or a few good mendicant Priests, or some like jeroboams of the meanest of the people, that is, as we would have it, and then could we sweetly share their spiritual portions amongst us. This some would have said. Such as are so fare from being Charitable themselves, that they long to take away the Charity of others, and swallow that of our ancient right, which former Church-devourers, have left behind them against their will, or been forced (in themselves or their posterity) to cast up again. Surely such men have not read that (in Malachy) which came from God's own mouth. Bring my tithes into my barn, and try if I do not pour a blessing upon you. Mal. 3.10. They consider not what this widow could have told them, that if God so accept of that, which (being due) is given to his Priests and Prophets, he could not but highly prise a liberal, and charitable hand towards them, when they are in need. But this widow's Charity went higher still. It will seem 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 than 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 literally, as it sounds, and as it was spoken, would you have been willing thus to have entertained such a Prophet as Elijah, if you had been in the widow's stead. I doubt me that too, for he was somewhat a rough and plain spoken Prophet, he was the Prophet by whose means the famine was so long continued: and (verse 1.) you may see, that his zeal pinched them all. In which case I know not what you would have done, but I will tell you what others have done. Within two 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 feign 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 prophesied. 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 afterwards 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 fly off his shoulders. This was 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 poor widow? Abiit & fecit: Shall I tell you what that is, by way of Comment 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 herself, she both excuseth, and clears her denial, and shows how sorry she is, that she must deny, and how ready she would have been to have given her bread too, if she had had it. And withal (which he did not demand) she confesseth how much, or rather how little, flower, & oil she had in her house, that so by that flower, & oil, she might win him to stay, though she had not bread for him at present. Well, when all her store was reckoned, it proved little enough for herself and her son, to keep them alive till the next day. The Prophet begs that of her, and she grants it, but he will have her go presently to her house, he will have her make it ready, and he will have her come back to him to the gate, where 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, without any delay, without bidding him come (at least) to fetch it, and without conditioning for a share out of it, to relieve herself, and her son, being so put to it: She is as brief as she is admirable. Not a word for herself, but (abiit & fecit). 3 And now I have brought you directly upon that which is the emphasis, and life of all, in the manner [Abiit & fecit] and in the order [juxta verbum Eliae] If I may borrow a word or two of them both together, they show that she did it with obedience, and readiness, and labour, and silence, and humility, and with any thing else, wherewith it lay in her power, to send out her Charity, like the Queen of virtues, that should ever be attended with some followers or other, fit to wait upon her. For if she had barely given her alms, she had made God a debtor only for the gift, but now, when she is so serviceable, so quick, so solicitous, and ambitious of it, she hath so fare engaged the King of Heaven, that he will have a miracle (in the mouth of the Prophet) to make her a present requital, for such a complete Charity as that. And indeed, if Abraham the Father of the Faithful, that was so much confirmed, by often conference with God himself. If he was not otherwise rewarded, then with a miracle in his Isaac: It cannot be that this rose among the thorns, this woman of Sidon that (in regard of the place wherein she lived) was (her self) a singular mirror, of faith, and love, and obedience: It cannot be that she should be otherwise rewarded then in the like preservation of herself, and her only son. 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 son, and Abiit & fecit, he went about it. She was entreated by the Prophet, to offer up all the provision that was then left to preserve the life of her only son, and herself 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 himself, 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 employ himself, than 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 Abraham's place, and wealth, had not made his service and humility the more conspicuous. What shall we say then? If the great Patriarch 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 poor, as if they had met with some great Benefactors: If these righteous souls hunted after Charity, and have so embraced it, and pleased themselves in it, should we (poor sinners) either wholly neglect such a sovereign cordial against sin, or, (at least perform it so stately, or so coolly, as if we had never heard of these motives, and patterns, which they have richly afforded unto us? Alas to give alms, in itself is no such great matter; specially in the rich (who are as God's stewards over the poor) It is not so much favour in them, as indeed Justice, and so plain injury not to do it. Why else do the Hebrew so often express Charity by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies justice? Why doth the Greek say (Syrach: 4. Sap. 4.1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the same (in effect) with that of Solomon, Prov. 3.27. keep not thy goods from the owner of it; that is, give some to the poor, they have a right to that part which is superfluous? Why do the Latin render, Justitia for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Mat. 6.1. Nolite facere justitiam vestram coram hominibus, do not your Alms before men. Doth not all this conclude, that, it is no such matter (in itself) to give alms? It is no more than our duty. But how then? (you will say) why, this is a great matter, to give alms according to the pattern set by the widow here: to give it seasonably, to give it cheerfully, to give it with her service and humility, to the extent of her means, upon so good an occasion. This is it that is worthy of notice and admiration: for there is nothing so sure, as that God requires our alms 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 poor, 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 itself: it is not a giver but a cheerful 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 poor widow with bread and water? Can 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 Prophet's mission. This was rather the thing that was aimed at: to show, and to crown the widow's Charity. To make it appear, how presently without any query, without any scruple, without any partiality, or favour to her own urgent necessity, she went about it, how readily, and hearty, not only as a cheerful, but as an humble and a dutiful 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 pattern of this poor widow, and take it out by our own practice. Which that we may be able, and willing to do. So he grant, who is the God of all mercy and compassion, to whom— FINIS.