Two Ancient Patterns of true GOODNESS, AND CHARITY. One of JOB in the midst of his HONOUR & WEALTH. The other of the Widow of SAREPTA in the Extremity of Her POVERTY. Both now Published together, as fit to be followed in these necessitous Times. AND Both Dedicated to the Living Pattern of true GOODNESS and CHARITY GILBERT Ld Archbishop of Canterbury, Primate and Metropolitan of all England, etc. By DAVID STOKES D.D. and Fellow of Eton College near Windsor. HEBR. 13.16. To do Good and to Distribute forget not: for with such Sacrifices God is well pleased. OXFORD, Printed by H. Hall Printer to the University, for RICHARD DAVIS. 1667. 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 encouragement 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 son alive 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 misery, as by seeing her wonderful and Charitable affection, that, when he begged of her, presently welcomed him with all her store: Chrys. Tom. 8. pag. 31. (H.S.) 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 herself. 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: 1 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 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, Chrys. Tom. 5.234. H. Sau, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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; Thatis 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 of them 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. A SERMON upon Job 29.15. Preached before the JUDGES, at a General Assize in Hertford, when that good and charitable Person Rowland Hales Esquire, was High-Sheriff of that Shire. By DAVID STOKES, D. D. OXFORD, Printed by William Hall, for Richard Davis, Anno Dom. MDCLXVII. Imprimatur JOHAN. FELL, Vice-Cancellarius Oxon. Febr. 1. 1666/ 7. Job. 29.15. I was the eyes to the blind, and the feet to the lame. IN this chapter we have a brief story of one, that was (in his time) so absolute a Magistrate, so complete a Judge, that he may well be the pattern, and mirror, of all that come after him. And this way of pattern (iter per exempla) you know it is our surest, and our shortest way; we can not better read our own duties, then in the lives of others. We can not better see the true face of virtues and vices, than we may do it in their actions. I might have said in their actions, [and in them only] we need not inquire much after their persons. For vice we must imitate in no man (be his person never so great:) But for his virtue (be he in himself never so mean) we may safely propound that, to our imitation. It is neither his nor ours, it carries no mark of any owner, but of God himself, from whom it was first taken as the Author of every good and perfect gift. Yet, because we rather love virtue, where we like the person, and we had rather frame ourselves to the example of those that were of some esteem, and place, and authority; therefore who it is that speaks this, that would first be known, who it is that saith here, I was the eyes to the blind, and the feet to the lame. They are the words of a great man (every way great:) And. (if that may any thing move your attention) whether soever you cast your eyes round about my text, you may spy out some arguments of his greatness. That he was great in wealth, the 6. verse tells us, Ver. 6. He washed his paths with butter, and the rock poured him out rivers of oil. That he was great in Authority, it is plain by the next words; Ver. 7. He had his chair in the public gates, and streets of the City [which were in those times the ordinary places of judgement.] The 8. verse shows him as great in Honour, The young men saw him and hid themjelves, the aged arose and stood up. Will you add unto all these, a rare gift [an excellent power in learning and eloquence.] It is the next thing in the sequel of the words: Ver. 9. The Princes refrained talking, and laid their hands on their mouths. Ver. 10. The Nobles held their peace, and their tongues cleaved to the roof of their mouth. Ver. 11. When the ear heard him, it blessed him; and when the eye saw him, it gave witness unto him. And thus we see him great in Wealth, in Authority, in Honour, in Learning, and in Eloquence. But was he also as great in virtue? Did not his preferments outrun his deserts? No, (if that may add any thing more to your attention) for the two main virtues of so great a Magistrate, (Justice and Mercy) the next verse speaks his greatness in them. Ver. 12. He delivered the poor that cried; the fatherless, and him that had none to help him: The blessing of him that was ready to perish came upon him— he caused the widow's heart to sing for joy. 13. He put on Righteousness, and it clothed him, his Judgement was his robe, and his diadem. 14. All these usher the way to my text, and may easily persuade us, that they are the words of a great Man, of a great Magistrate, and of a great Judge. For, that is specially aimed at (in this so large a description) and that you may know it is so) his Mercy and Justice are repeated again, in the next words after my Text. 16. I was a father to the poor, and the cause which I knew not, I searched it out. 17. I broke the jaws of the wicked, and plucked the spoil out of his teeth. You see then how my Text is hedged in every way, with honourable testimonies of this Judge. And, as it is in the midst, so it is indeed, the life and virtue of all the rest. It is the true emblem of a good Magistrate, and perfect character of a good Judge: I had almost said the very Idea of true Greatness, and Justice itself. But I must not say so. It is not here in the abstract Job is the man that had it; I was the eyes to the blind, and the feet to the lame (saith he) that is, he was ready to become any thing for their sakes, and willing to apply himself to any necessity of their wants: For in these two [in oculo, & pede] if they be well considered, we shall find all that is requirable in a good Judge. Shall I fetch them out of their natural method, and first take them both together. If he be both the eye and the foot; Nay, if he be either, oculus, or pes, we are sure he is a part of the body politic. That is the first thing that follows out of this ground; a near reference of his to all that are under his authority; specially to the blind and the lame, that is, to the weakest of them, I am their eye (saith Job) or, (if that be too little) I will go as low as their feet; any thing for a nearer claim, and challenge unto them. So saith Job: And the greatest Magistrates and Judges should say the like for any of us their poor fellow-members. A double interest we have in them, as the parts of our body politic: They are the eyes, they are the feet, and therefore we do no more than we should do, to rely upon them for their help. And they have done no more than they should do; what good soever they have done to the weal public: For the conservation and good of the whole body, is the language which every particular member doth naturally speak. But I will dwell no longer in these Generals: I will come now to consider these two parts asunder: And first the eye: Oculus eram— Parts of the body they are (our greatest Judges and Magistrates) But this name of the Eye gives them an eminent place in the body, seats them aloft, where they have the command of the inferior parts, and allows them an honourable place in the Commonwealth. If you ask; Cui bono? To what end are the eyes mounted aloft? Is it only for the eyes sake; or is it not still, for for the good of the whole body. Surely in vain were so much care taken for them (as there is) by the other parts, if their requital were not answerable. For (to see it in the natural eye first.) Why doth nature wall the eyes about, with those bones that frame their orb? Why doth she arch them above with the eyebrows? Why doth she fence them (on either side) with hair, in such manner shot out of the skin, that no motes, nor any other annoyance shall fall into them? Why are they by the prominence of the cheeks every way so secured, that (if any thing rush against them) they may be still unoffended? Why all this for the eyes, that they may skulk in a den? be nuzzled in security, and rocked asleep in a strong fort? When we have asked this of the natural Eye, then come to such an Eye as Job was here. Why was Job, and why are other great Ministers of State, the Rulers and judges of other men? Why are they seated so strongly above others? Is it only, that they may be safe, and overtop the rest in honour and dignity? Holy job is none of them that would have said so, he would rather have told us, that these eyes are placed there, like Watchmen in the highest towers, that (upon the hope of their vigilancy) they which are under them may be the more secure, and that from thence (like higher lights) they may better derive their influence to the inferior orbs. The height of their place is not the ground of their honour; (they begin at a wrong end that build there) For, be the place never so high, it is but the place of a high office; and the daily execution of that to the good of the body, that makes it a place of Honor. Prov. 25.1. Gloria Regum investigare rem (saith the wisest King;) and we may say (in the language of my Text) Gloria oculorum investigare rem] It is the glory of all that are in eminent places, to be searching further with the eye of their wisdom, than the capacity of ordinary persons can either pierce into, or comprehend. That is the right use of such an Eye. But, if they be Eyes of an infectious nature, like the Crocodiles eyes, able to kill whom they list, and none shall know who hurt them. If they be windows, ever open to let in mischief, and ready to betray the other senses, were it not far better they were somewhere else. For to little purpose are they set in the highest places, that do not there carefully espy what is good; and as providently foresee, and give warning of what is hurtful to the other members. I have done with the Place, with the Srength, and with the Height of it. A second thing that we may observe by way of Analogy, Prov. 25.2. is the natural beauty of the Eye in itself, without reference to the place: And indeed, all the beauty that is in the place, is from that derived unto it. Non domus Dominum, sed Dominus domum (we use to say) it is not the place that graceth the eye, but it is the eye that beautifies the place; nay, that beatifies the whole body. Thou hast ravished my heart with one of thine eyes (saith our blessed Lord in the Canticles.) What are those Eyes think you, that did so ravish the holiest Bridegroom? What else, but the Ministers of the State, and of the Church? For, these are the parts, that (of all other) must be without blemish, that so they may be enabled to punish the faults of others, without any check to themselves. He that here calls himself the Eye, will you see how beautiful he was in himself: Look again upon the next words before my Text, and tell me, if ever there was a Statesman of greater beauty. The Eye itself is not leapt in more curious and dainty tunicles, than he leapt himself. Ver. 14. He put on Righteousness, and it clothed him, His Judgement was his Robe and his Diadem. Here is a Judge in his best robes of honour, clad with Righteousness. And Righteousness is such a beauteous and amiable thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Aristotle) that is, the Sun, in all his glory, comes short of that. Now, as the Eye is the seat of beauty, so also (having the variety of many objects) it should not choose any, but those that are beautiful. They must not be given to filthy lucre (saith the Apostle, of the Eyes of the Church.) And so may we say of those, that are the Eyes of the Commonwealth. What should they do with filthy lucre. That word [filthy] is able to turn away any eye from it; theirs especially. Some rare beauty is befitting such Eyes. Some glorious virtue suits them best. For, as black and white colours are to the eyes of the body, so is virtue and vice to the eye of Judgement, in ordinary men. Black vice gathers the beams of the sight in one, that the eye may see, and be intent upon it. Fair virtue scatters them abroad, and therefore hardly admits of a perfect apprehension. Whence it is, that in ordinary Judgements that partake with sense, we are quicker to espy and censure a man for one vice, then to love and reward him for many virtues. So it is in ordinary judgements. But I hope it is not so in the most judicious eye of him, that more strictly bears the name of a Judge: His eye is not so ready to see and censure the worst of a man, as it is to see and love the best. He is most earnest in the best cause, and most affected to the best Lawyer that pleads before him; For he knows that it matters much, whom the eye of the Judge doth most favour. And this be said of that beauty, that either should be in the eye, or should draw the eye unto it. There is yet a third thing in the eye, by which nature hath made it more useful to the body. That it is the only fonntain of pity: The door where we send out our love: The passage of our tears: and the best Interpreter of our inward mercy and compassion (I speak not for too much pity of Malefactors, but just pity of the Innocent.) And this, of all other, must not be left out, if we proportion a Judge to the Eye: For we shall get little by the two former without this. To tell him that he is in the highest place, is to make him proud, and that he is the most glorious and beautiful part is to make him yet more proud: but to make him the tenderest part, and that from which (of all other) we chief look for love and pity: that is it that cannot but move him. And this, I know not, whether it may be more urged, from the eye, or from the feet: So tender are both of them, the feet no less than the eye, the veins meeting all there, and making them also easily affected to the quick with the least touch. And therefore for this (my Lords) having two ways to urge it, I may presume we are sure to speed, [apud tam aequos rerum Judices] And so we should do, though it were not urged at all. To pity the Innocent, to commiserate the distressed estate of the poor, it needs no persuasion; all good natures bring it with them from their Cradles: Only this is our misery; Great fortunes (they say) use to alter our dispositions, and many, when they are come to be great men, are fain to be entreated to put on the natural affectiont of men. Anatomists tell us, that in the eye of man there is a muscle, that lifts it upwards (and so I confess it should be, not in pride, but in some better ejaculations towards heaven.] But there is a Connexion in these words of my Text, which, like a strong muscle, seems to draw the eyes of the Judge downward, as low as may be. He is made the eye to the blind, and the feet to the lame: and therefore should his care and oversight of the poor, and fatherless, and widow be like the desires of the eye, never satisfied, but with the sight and secure of them. And then somewhat would be done in reference to the feet, which now we come to. For, a near challenge we have to the Judge, as he is the eye; but (to make it sure) here is another part of my Text, that makes him still the more ours, and puts him yet the more in mind of what we may expect from him. It is not enough for him to sit aloft in the chiefest Castle of the body, like an imperious eye, and perhaps be a little affected with the trouble of it. The eye is of itself the busiest member, and will be ever employed in the variety of several objects. And so must they be that are the eyes of the Commonwealth, ever in action. Rest must be rather for others then them: That is something more than we heard before. But that is too little to set out the labour of a good Judge. We must bring the Metaphor down to the very feet, rather than not express this to the very full. It is the feet that are to bear the burden of the whole body; and that must fall to the Judge's share, if he will be like Job in goodness as well as greatness. He must be the pillar, the prop, the foot of the Commonwealth, yes, of the meanest part of it: I was the foot to the lame (saith Job there.) We need not go far to learn that. The name of a King (the supreme Head and Judge over all) implies this in the Greek. The young Scholars will tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a King) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very foundation, the lowest part of all. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew (the name of a Prince or great man) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to bear) because he takes the burden, and care of others upon himself: He is the foot as well as the eye. This was pliny's Dialect, to express the care of Trajan. Incedis pedibus, ambulas inter nos, saith he, in Panegyr: where [ambulare] hath the same sense of public conversation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, often hath in the old Testament. And in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have in the new. Ambulare, in this notion, when it is used of Princes (of such as Trajan) it doth as good as tell us, that something of importance it is expected he should do, by which succeeding ages, as by several footsteps, may trace him out, and find an easier way to the public good. Shall I put you in mind of the language wherein Hobab, Moses his Kinsman, expressed the great trouble that Moses had in judging the people. Numb. 17. [Sustentent tecum onus populi & non solus graveris] Put them together, and here is both ambulare and sustentare: and (of the two) this sustentare is more properly the use of the foot. And so it is of Judges, and the greatest and noblest amongst men. The whole body, especially the blind and the lame, (the weakest part) must rely upon them. And though I speak much for [sustentare] yet I beseech you (my good Lords) remember [ambulare] too. And, when you walk about in your several Circuits (to see the ruins of the land) think upon the great Judge that says, Scrutabor Jerusalem in lucernis] And make this your comment upon it, and the Application for every Judge in his own person. I will be the eye to the blind, and feet to the lame (in my Circuit) to find them out, and to help and support them. I know you will give me leave to say so. And we all hope (my good Lords) that you will be such Searchers, and such Lights, and such Eyes in every Circuit, where you come. And then the next thing I have to say, shall be only this: Psal. 25.5. Ride on, and good luck have you with your Honor. Let your Table be richly decked, and your head refreshed with oil, and your cup overflow; and (more than that) Let all the eyes that see you, bless you, and Let all the feet that come near you bow down unto you: For you are the eyes to the blind, and the feet to the lame. You see, as my Text doth, so do I; I join the parts together again (the eye and the foot.) And so it agrees well every way, the Eye of Honour and Contemplation, and the foot of Labour and Practice; The Eye that sees what is to be done, and Foot that is able to go about it. When these are joined together, what title can we give them good enough? They are like Stars (in their several orbs) that impart the benefit of their light and motion to the inferior bodies. Like another great Elias [Currus & Auriga Israelis] The Chariot and the Horseman of Israel: The Chariot (to carry the burden) and the Horseman or Waggoner (to see and direct the way, that is [Oculus & Pes] the Eye and the Foot. Which are ever so well met, that the Prophet Isaiah puts them (in other terms) into the promise of a future happy government. 49.23. Erunt Reges nutritii tui, Kings shall be thy nursing Fathers, and Queens thy nursing Mothers. Nursing Fathers, and Nursing Mothers, What's that? to carry them about (as it were) in their bosoms: To be their eyes and their feet. I cannot put it into better words then those of my Text. For let the Nurse leave the Child a while to itself, and it will soon appear, that the poor Infant had no other eyes or feet (to help itself withal) but only those of the Nurse. And let those that God hath set over us, either leave the people to themselves, or be forced so to leave them. And then tell me, if such a people would not soon prove, as these are in my Text, blind and lame. And happy then would be the feet of those that could bring us tidings of one that would be (in Job's description) Oculus coeco, & pes claudo] Eye to the blind, and Foot to to the lame. But here I must stop: For, now (my Lords) I have finished the greatest part of my Task. If you will give me leave to search a little further into Job's meaning, it may be we shall find, that this verse contains the Form, the Soul, and the Essence of a good Judge. For, of all the parts and members of the body, only these two are peculiarly attributed unto the soul. The Understanding is the Eye, the Affections are the Feet, and these two make up the whole soul. And again, these Eyes in my text, though in some sense they may be understood of the body politic; yet in no sense can they be understood of the body of a man: For though it be against reason, that the greater light should be extinguished by the lesser. Yet, so it falls out, that corporal eyes rather trouble the understanding in the course of Justice: Therefore we use to paint Justice rather blinded, then having the liberty of such eyes. And those famous Judges among the Grecians in Areiopago were wont to sit at midnight, that they might not discern the difference of any man's person. And thirdly, If we search what may be the meaning of it, which is the surest way, by the law of Opposition, than we shall both confirm this sense of the words, and gain somewhat else unto it. For, what do you take to be meant by the blind and the lame, in this reference to a Judge. Sure. If we refer it to the under-officers of Justice (which his eye must chief observe and guide.) What is Blindness in the Informers, in the Witnesses, in the Jury, in the Pleaders, but only Ignorance. And, what is Lameness on their parts, but the tedious protraction of poor men's Suits, or what else (of that nature) offends the [currat lex] the swift course of Justice. Now then, to build upon this, if Blindess and Lameness, be Ignorance and Slowness, in those that are to be guided by the Judge; what must his Eye be (in reference to them) but the Eye of Understanding, the eye of Wifdome? And thus it refers to such Officers of Justice as are not worthy of that name. Then, (in a second place) If these blind and lame refer to them that are to be judged to the [rei] that is to them whose cause is in hand: Then must blindness and lameness in them be nothing else but impotency & inability to help themselves; which should move the Judge (like God himself) to incline rather to the weaker side; not to look upon the greatest through the optique-glass of his own affections, and so to make them seem greater and nearer to him then they should be, but to be the eye to the blind, and the feet to the lame, rather to help them that cannot otherwise help themselves. You see the ground of what we are to say. Now, to set upon it in particular. The first rank of our blind men, are such [in the Courts of Justice) as should be the eyes to the Judge; but some way or other are so blinded, that he is fain to find eyes for them. And (that we may discover them the better) their ignorance will teach us to make them of two kinds, according to the cause of their blindness; some of them being blinded by gross ignorance, which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others by affected ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of the two, the latter are the more dangerous, and call for a greater caveat from the Judge. For, they can indeed, but they will not pierce any further than to the scum and top of things; wherein, to say truth, we are apt to offend most of us. It may well pass for an epidemical disease: for it is not our ignorance, but our hope, and fear, and love, and anger, and hate, that is commonly suffered to bind up our sight in darkness, and lead us blindfolded into all error. All which are so ordinary, that Solomon accounted them for wise men, that had their eyes in their heads. For many have found out new devices, by placing their eyes where they should not be (in the hand, rather than in the head) by that means seeing more where they have some feeling of the cause, than where their heads might better direct them. If there be any such that hear me this day, it is likely, they do not see any such things in themselves. For what sight can we expect in blind men? yet perhaps in a Sermon, by the help of the Preachers candle, they may begin to see a glimmering light of what they should: But when they come to their old places of gain, their old thoughts meet them afresh, as familiarly as if they had left them there till their return. And this, I would it were their fault alone. There we err too, all of us, whatsoever we think of our worst affections in God's house, when their ugliness is ripped up, we shall easily come to our old former opinions, when we come to the former places of our practice, unless (with the Lamiaes) we could leave our old eyes at home, and carry new and better along with us. I have been the larger in this discovery of their blindness, as being the cause of another vice that follows after it: For in that method my Text brings them in; first the blind, and then the lame. A lame pace must needs proceed from that blindness: And when we have found the cause of the one, we may safely presume that to be the cause of the other also. If their blindness proceed from gross ignorance, that is it that makes their delays. If it grow from affected ignorance, if gain or passion stand between them and wisdom, than they are lame; they go slowly (in the course of law) for the same cause. That is it that makes the Trial creep so slowly, or rather so slily forward, that it carrieth with it no witness of any proficiency. That is it that makes them cry with the sluggard, yet a little, and yet a little, while the poor man's cause turns about like the door on her hinges, and is never the nearer to what it should be, after all their delays. But here I would be understood with some caution; for I know the use and the need of just demurs. The Romans had it (in their law) under the term of [Ampliare] as appears by more than one place in Tully's Orations. In the Greek we find it under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the Apostle Paul's case) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Acts 24.22. Faelix put them off for a while, and took an [amplius deliberandum] a demorari, that is, a demur,. This was a good piece of wisdom and justice in Faelix; and if Faelix had stayed here, he had done well, and been like his name. But go along with him to the 26. verse of this chapter: And there is such a delay of justice, as makes little for Faelix his credit. The words go thus, Acts 24, 26. Faelix hoped that money would have been given him of Paul, that he might lose him. Foelix his first demur, verse 22. was fit to be used for justice sake: But such as his last, and tedious delays for base ends of his own, that is it I would not have, and that is the fault which puts these delayers of Justice into the number of lame men, whose feet seem to crawl, rather than go, if some body's hands be not quick enough; an honest man may soon be as fare as heaven before them. Pardon me (my honoured Lords) for speaking of any blind and lame men, in the Courts of Justice. For I confess I know none that are so, and I hope there are no such here. But we have learned the more to fear other Professions, by that we see too often in our own. All that are of our Coat should be (as it is of you in my Text) the eyes to the blind, the Seers of Israel, and the Lights of the land. But even into that holy Order, many blind guides are crept in (we know not how) And one that is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Overseer would do well: And if he fail, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eye from Heaven, that sees all. So it is perhaps in the course of Law, Many clear eyes there are, Many good Lawyers. God be thanked. But because blind men may stumble upon their places; therefore a Judge there must be (a clearer Eye:) And if he fail, Deus stat in medio Deorum (saith the Psalmist) that is, in medio Judicum, as the Hebrew word is taken. So, for the other member of my Text, we should be all like feet to the lame, surest to stand fast, and closest to them that need us most. But, because many of us halt between two opinions, it is to be suspected, that some in law may halt as much between two causes, and being feed on both parts, will not stir a foot to help either. And though indeed these are no parts of the body, no more then wooden legs; yet (of all other) they must not be touched on the blind side: Every small reprehension galls them, because it calls their eyes home, to see a glimpse of what they should be. But now I have done with those blind Cripples, I will only commit them to the eye of the Judge; it must be his wisdom to see the cause far never the worse for their sakes. Upon him we rely much; And If the eye be single, all the body will be so: but if the eye be darkness, how great is that darkness? If there be any defect in the inferior Officers of Justice, the danger is the less, and it may the more be born with. But if the eye offend— you know what follows, pluck it out. He would not have said so, that is the Judge of all: but to show us how the greatest danger is in that. As needs it must be; for the best thing corrupted, is the worst: A bad man is the worst of all creatures, and an evil Eye is the worst of all members. There is no passage more easy for entry of vice, then by the cranny of the Eye: For it is always busy about some thing, it is of too fine and quick a metal to love idleness: If it be not employed as it should be, it will be employed as it should not: And so the whole body may far the worse for the Eye. As it may for the feet too; If they be lame, the whole body is unconstantly carried on either side: For still I must join them both together: and so must every good Judge that will be like to this pattern here, the eye to the blind, and the feet to the lame. Hitherto we have seen what should be the provident care of the Judge to any blind or lame under him, that is, to any that may obscure or hinder the cause. Now, what is the end of all this? but only that he may be able to help, an other rank of blind and lame, the poor Prisoners, the weak Defendants, the impotent Widows and Orphans or any other, that being wrongfully called in question, know not how to help themselves. When the Apostles came near any blind, or lame, the Scripture saith they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earnestly and affectionately behold them. If these eyes in my Text (our grave and learned Judges) will please to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look seriously upon them. How many arguments may they espy in the poorest Innocents', that could not but move them unto pity? In every one of them, they look upon the Image of God, that is so obscured:— and they look upon their own nature, that is so afflicted. In what heavy plight soever they are, they are the members of the same body with themselves; and therefore no pearls should move their eyes so much, as the tears of a poor Innocent. They are able to move God himself, who keeps them in a bottle as a rich treasure. They are no eyes that see not this: and if they so pass it over, and look for others to come and help them, in vain is it that they are styled [the eyes to the blind, and the feet to the lame.] Nay, it is not enough to help them in this case, that is, only to be their hands, or their feet; the ground of their help must first come from a tender eye: What is it to relieve a man in misery, with as little care and affection, as if we did it to a dog? The better judgement of such a deed is from the eye, if that be cheerful, and well affected in the doing of it. And if these eyes here be not thus affected, they will once be sorry that ever they had the honour to be eyes: therefore, in God's name, let them look equally and friendly upon all. But if there be any difference in the persons of men, here it is, God hath made them the eyes to the blind, and the feet to the lame. If they lean to any side, the best way is, to lean to the weakest. This is one thing. And again (which is a second motive) Who so easily abused, as the blind and the lame? therefore God hath made the greatest Judges to be their Patrons, their eyes and their feet. And this may beget a great confidence in a poor man: If he see with the eye of the Judge, he need not be afraid to meet his enemy in the face: If he stand upon their feet, whosoever riseth up against him, he is sure to stand fast. And is it not able to breed as much terror in his adversary. Shall any man dare to grind the face of the poor, when the Judge saith, he is the eye to the poor, & therefore must not spare them, that so nearly provoke his angry eye. Dare any man trample upon the poor, and think to raise himself by their fall? When the Judge saith, he is the feet to the poor, and therefore cannot but be as ready to trample upon him again. For, how can any good Judge but be affected with their cause, since he must imagine himself in their person? It is the only thing, that Lysias makes Euphiletus desire of the Judges, in his Oration against Eratosthenes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I desire no more (saith he) but that you would imagine this injury done to yourselves; and when you have made it your own case, I know it cannot but much affect you. The like you have in Demosthenes' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, Put on the same affection in my cause, which you would do if it were yours. I know not how any may be moved by these arguments; without them (me thinks) it were motive enough from their own satisfaction: For there may come a time, when old Age may rank the greatest Potentates and Judges of the earth, and best of men, in the number of blind and decrepit, and lame, robbed of all their health, and outward contentment. And then there will be no pleasure, to the meditation of their former good deeds. They are only valorous than that are not afraid to think of themselves, that dare ask account of their own lives (as Job did here) and can answer themselves in his words. I was (once) the eye to the blind, and the feet to the lame. That puts me in mind of another Argument, left in my Text, and with that I will conclude. I was (saith Job) I was the eye— He took opportunity of doing good while he had those high places. In which (though a man would have thought him strangely seated) yet, the event proved, that height unable to secure him from that danger. He was once the eye to the blind— yet now the blind and the lame were in a fare better case than he, who so poor as Job? And it is meet indeed, that all of us (especially great men) should stand thus tickle. This jogs them as much as pleasure lulls them asleep. This whispers in their ears, not to pass the fair opportunity of doing good to others, lest, when the stroke comes upon themselves, they have cause to expect as little. For greatness hath no other circuit, nor ought any man to dream of any other, then that, for which all power, honour, and wealth, is given to him; to support the weakness of other men's fortunes, and to be (as Job was in his greatest glory) the eyes to the blind, and the feet to the lame. And now (my good Lords) I shall trespass no more upon your patience, then to put you in mind, that this text is only your text, and the application must be yours, by keeping the same Pronoun to it that Job doth here; I was the eyes, I was the feet. They are not words for any of us to speak in such a complete sense as you can: And so ever account them as the best privilege that you have. St. Paul would not communicate his bonds to any (except these bonds, faith he.) Be you as dainty of these titles, keep the verse still in the same number, and make it good in your own persons. And though you be two commonly joined together in your Circuits, so that (a man would think) it were language good enough to say, We two were the eyes to the blind, and the feet to the lame. Yet, if you be ruled by my Text, that is not enough, you must keep the number as strictly as Job did in the Hebrew [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] I was their two eyes, and their two feet, saith he in the dual number. Nor did he keep it, in the tongue only, but in his practice. He never blinkt to the Rich with one eye, while he cast the other upon the poor: While he set one foot forward to help the poor, he never kept the other backward to secure the rich: His two eyes were for the blind, and his two feet for the lame. All this (to be sure on) he ever did in his own person, ego oculus, I was the two eyes. He did not put it off to others, in hope they would do it for him. And that is the surest way, for every man that looks for the reward, in his own person too. For there will come a day at the great Assize of the whole world, when this Text will be thought none of the weakest pleas for the Kingdom of heaven. Receive the Kingdom (saith the great Judge of all:) why so? because you visited the poor, fed them, clothed them, etc. But none have such visitations as you have in your Circuits, none have such opportunities to makes this plea good, ego eram oculus coeco— Wonder not that Job said so confidently, I know that my Redeemer lives, and that I shall see him with these eyes. Here is some ground of his confidence, himself had been the eyes to the blind, and could not but be so rewarded. Which happy reward, we humbly beseech that great Judge of all, Jesus Christ, the righteous, out of the riches of his mercy to bestow upon you in the last day. To whom, as you do, we all desire to ascribe, all Honour and Glory, now and for ever. FINIS.