probable that Dorcas had been Sick before but not unto Death but now She was Sick and Dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not break forth into any Rhetorical Declamations against the cruelty of Death yet the Scripture calls it an Enemy and the last Enemy 1 Cor. 15. and it doth the worst it can even to Gods own people But it may be said of it as Socrates said of his Enemies they may kill me but they cannot hurt me For what Basil said of Martyrdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true of any kind of Death to Gods Children it is but a way to passe from a Temporal Life to an Eternal She Dyed The Holyest and most Religious persons are subject to Death The Apostle speaking of the Patriarches these all Dyed saith he 11 Heb. 13. Grace gives comfort in Death but not power against it It is one of the Statutes of Heaven which cannot be revoked Statutum est 9 Heb. 27. it is appointed for all Men once to die There is no man hath power over the Spirit to retain the Spirit neither hath he power in the day of death and there is no discharge in that Warr 8 Eccl. 8. no union unseperable but that between Christ and a believer Death will seperate the union between Husband and Wife between Children and Parents between David and Jonathan yea the union between Soul and Body for a time Privilegia singularia regulam non faciunt regulam non infringunt Personalis Actio moritur cum persona nec sunt amplianda privilegia but not the union between Christ and the Soul for when the people of God are dissolved then they go to be with Christ which is best of all If it be objected that Enoch and Elias never saw Death the Answer is that singular privileges neither make a Rule nor break a Rule these were personal privileges and a personal Action ever dies with the person Neither are privileges to be amplified for then they are no privileges Though Christ hath taken away the sting of Death that it cannot hurt us the strength of Death that it cannot always hold us yet hath he not as yet altogether destroyed it But the best men must dye that as Sin brought in Death so Death may again cast out Sin Death was first inflicted as the punishment of Sin now it is the end of it 2 Cor. 5.4 Therefore do the holyest men dye that their mortality may be swallowed up of life Again sometimes God takes away his dearest Children by Death 2 Chro. 34.28 â—7 Isa 1. as he did Josiah from the evil to come Lastly that of the Apostle is considerable speaking of the Martyrs he saith of whom the World was not worthy 11 Hebr. 38. The World is apt to deride revile maligne and cast aspersions upon good men they will not profit by their Admonitions and good Examples therefore the World is worthy no longer of their Societie and God takes them away He thinks that he hath let them live but too long to have no kinder usage and therefore he takes them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Justin Martyr speaks to their heavenly kindred where they shall be more made of 5 Wisd 4. Hence we learn that as they are Fools who account the Godly mans life madness so are they that think their end to be without honour It is not the misery of good men that they die For he is not miserable that dyeth but once and for a moment that death may for ever be swallowed up of life But he is miserable that is ever dying and yet lives in torments infinitely worse then death Thus it is with the wicked in Hell who passing out of this life are immediately seised on by the second death but for the Godly the Scripture saith blessed and holy is he that hath part in the first Resurrection on such the second death shall have no power but they shall be Preists of God and of Christ Secondly the Godly are desirous of death 20 Revel 6. 1 Phil 23. for love is an affection of Union Now Christ is with the Saint here there is security in that but the Saint also would be with Christ for in that there is full foelicity Lastly though the holiest Persons die yet God suffers not Death to put in his Sickle before they be ripe There is no question what age soever Dorcas was of being so full of good works She could not but be fit for Heaven For this reason a Christian can never die out of season Paul saith that he was as one born out of season 1 Cor. 5.8 because he had not seen Christ on Earth but he could not die out of season because he was sure to see Christ in Heaven That Dorcas died the Text tells us but how she died it doth not tell us neither was it very necessary for we may be confident that She who lived so piously could not but die peaceably She that was so full of good works in her life we may probably think that she was not full of fears at her death The wise man tels us that the wicked is driven away in his wickednesse but the righteous hath hope in his death 14 Prov. 32 Dorcas being so righteous a woman could not but have hope in her death and it is very probable She had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The full assurance of hope 6 Heb. 11. It is likely She had that full assurance of hope that filled her with joy But to be sure She had that hope in her death 5 Rom 5. which would not make her ashamed at the day of Judgement I will only add this now Dorcas is gone her works we are sure have followed her long since and our praises can add nothing to her glory only they are an excitement to our selves To him that soweth righteousnesse there shall be a sure reward 11 Pro. 18. Which reward Dorcas now hath For God is not unrighteous that he should forget Dorcas works and labour of love which She shewed towards his name in that She ministred unto the Saints 6 Hebr. 10. That Dorcas Soul is blessed I can tell you But how blessed if I had the tongue of Men and Angels I could not tell you The Scripture hath left us but a Negative description of the Saints blessedness Eye hath not seen nor Ear heard c. 1 Cor. 2.9 Paul was translated out of himself to behold it 2 Cor 12. and being returned into himself could not express it Doe not envy Dorcas her happiness but imitate her holinesse 14 Rev. 13. 2 Pet. 1.13 25 Math. 4. She hath rested from her labours and received her Crown but left us still to sweat and toil in Gods Vine-yard Nor must we think to come to Heaven upon easier terms than Gods Saints have done before us Wherefore let us gird up the loyns of our minds let us every day be adding more Oil to our Lamps that
and likewise of Alms-Deeds in Particular As Mr. Hieron calleth her a discreet compassionate cheerfull and Simple-hearted Almoner I come now to the sad part of my Text and that is her sickness and death It may be you have heard me hitherto with delight if I now stirr up your grief I cannot avoid it But I must go as I am led by the Text and the occasion Who would not be ready to say it was pity that Dorcas so good a Woman should all any thing that she should be sick but much more that she should die But so it seemed good to Divine Providence For it came to passe in those days that she was sick and died And it came to passe Observ There is a providence in and to be observed in the Sicknesse and Death of Gods Saints Pretious in the sight of the Lord 116 Psal 15◠is the Life and also the Death of his Saints And if they be so pretious to God how can we think but that there should be a special providence in their Sicknesse and Death If the hairs of their Heads are numbred 10 Mat. 30. much more the days of their Sojourning and if one of their hairs cannot fall to the ground but by the providence of their Heavenly Father much lesse can their whole bodies There is a threefold Providence of God First General which he exerciseth over all his Creatures Secondly Special which he exerciseth over Man Thirdly Particular which he exerciseth over his own People Of this last the Psalmest speaks 56 Psal 7. Thou tellest my wandrings put thou my Tears into thy Bottle are they not all in thy Book God in his providence orders the time when his people shall be sick and Dye the place where the Disease of which with all other circumstances of that nature and which is above all he doth fashion their Hearts by the same providence to bear Sicknesse and so disposeth of things that they are not taken away by Death till they have finished their work and are fit to enter into Glory Well then let us see his providence and submit to it acknowledging the Justice Wisdom and Goodnesse of it We are apt oft times to wonder that God should cast his people into Sicknesse and take them away by Death at such a time that he casteth them into such places it may be where they are at a distance from their Habitation that they are taken away by such a sharp Disease and violently that he doth not spare them a little to recover their strength before they go hence and be no more seen 39 Psal 13. Now we must answer all such questions as these with a sic evenit so it came to passe by the most wise providence of God whose respect to his Children is such that if he had seen any thing better this had not been Observ It came to passe in those days that She was Sick Gods dearest Children are not exempted from Sicknesse no more than any other affliction Si amatur quomodo infirmatur it is said 11 Joh. 3. Behold he whom thou lovest is Sick Augustine asks if he were beloved how came he to be Sick But in outward accidents of this life God makes no difference Nay it is usual in providence that they who have Gods Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feel Gods Hand most heavy It is a very pretty saying of Clemens Alexandrinus Gods Children are not neer him unlesse they be within the reach of his Rod. They sit as Augustus said he did when he sate between Virgil and Horace Inter suspicia lachrymas the one melancholly the other troubled with sore eyes between sighing and weeping All the day long have I been plagued and chastned every Morning saith David 73 Psal 14. When yet it is said of some wicked worldly Men 73 Psal 7. that they were not in trouble like other Men neither were they plagued like other Men. You have read it may be or heard the Story of the holy Hermite that having lived to a compleat Age though very piously yet made a question of Gods love to him because all that while he had not which he could remember felt one hours sicknesse It pleased God in some short time before he dyed to visit him with an Ague which he blessed God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and received as a Love-token not scrupling that so much afterward which formerly had troubled him Paul had a racking pain which he expresseth by a Thorn in the flesh 2 Cor. 12. Mr. Manton A learned Man thinks that he alludes to such kind of punishment as Slaves or Men not free were put to for great offences They sharpned a Stake and pointed it with Iron and put it in at his Back till it came out at his Mouth and so with his Face upward he Dyed miserably And therefore by that expression the Apostle intendeth some grievous bodily distemper or racking pain 2 Coo. 12.5 Certainly he speaketh of such an infirmity wherein he would Glory and therefore it is not probable that it should be meant of Sin or some prevailing Lust as many expound it but rather of some extreme corporal pain Yet I have observed that Gods Children are not apt to question his Love so much as in Sicknesse For Satan takes the advantage of the solitude of a Sick person to tempt him more and makes use of the pain and distemper of the Body to disturb and disquiet the mind But however Gods people have no more cause to doubt of Gods love in Sicknesse than any other affliction That which troubles them most is that hereby they are rendred unserviceable but where God disenableth from duty he looks not for it but accepts of the desire for the deed Besides Sicknesse it not such an unserviceable Estate may not one serve God acceptably in suffring as well as doing As it is said in the Revelation 14 Revel 12. here now is the Faith and Patience of the Saints Therefore if God shall cast your Bodies into Sickness be not dejected cast not down your Spirits 38 Isa 1. 7 Job 3 4. 38 Psal 7. 2 Phil. 27. Gods dearest Saints have had experience of sore Sicknesses such as Hezekiah Job David and Epaphroditus The Children of God have Bodies of the same matter and making with other men They are but earthen vessels subject to knocks and cracks as others are only they have a more pretious Lamp shining in these earthen pitchers than others have I mean a more pretious Soul Therefore comfort your selves and remember that in Sickness all your desire is before God and your groaning is not hid from him 38 Psal 9. And though your bodily distemper indispose you for duty yet God accepted Hezekiahs prayer 38 Isa 5. though when he prayed he did but chatter like as a Crane or a Swallow 38 Isa 14. So much of Dorcas Sickness I come now to her Death It is very
She would often say that she was the chiefest of Sinners 1 Tim. 1.15 Her Eyes were ever full of her own wants none she would say enjoy'd such means and mercies and none had profited lesse by or walked more unworthy of them She was still jealous of herself and suspected that which others were ready to applaud 9 Ez. 13. 32 Gen. 10. She thought the greatest Evils were below her Sins and the least favours above her deservings The more we receive said she the more we are in debt and therefore should be more humble for will any man be proud of his debts She was observed never to speak of Pride but with Vehemency of detestation for she would often mention a saying of Mr. Strong that we are neither able to work grace nor act grace nor keep it in being without a fresh supply from God and therefore what had we to be proud of 2 Phil. 3. She remembred that of the Apostle in lowlyness of mind let each esteem other better than themselves and therefore was apt to admire that in another whilst the same or better in her self 12 Rom. 10. she thought unworthy to be mentioned She was ever ready in honour to preferre others before her self and therefore would often give that respect to some as superiours which by others were judged to be her inferiours and though some judge this meanness of Spirit yet they are blades of the best metall and making which will bend most To her inferiours she was exceeding condiscending and when she thought that she had in anger spoken â—nadvisedly she would afterwards as freely acknowledge it to them In her apparel she would observe a grave decency Her ordinary saying was that she would not be first in a fashion neither would she be singular Yet some about her observ'd that she never did wear a Silk Gown though lying beside her since these troublesome times till they were hoped to draw nigh some Settlement She was ever ambitious in studying to avoid any appearance of vain glory For this reason it was as I conjecture that when any of her Childrens Servants happened to be at her House in her Husbands absence she was not willing that they should be present when she went to prayer with her own Servants Thus when she sent out her Almes I perceive since her Funeral she would make choice for a Messenger one that was least known in the City that it might be lesse suspected from whom they came and allwayes gave the Messengers this charge that they should not reveal who sent the Almes but only to say that a Friend sent them For this reason when she had set a part a day on purpose for private Prayer and Fasting in her Chamber alone if any Friend or Stranger came to visit her She bad those that knew or guessed how she was employed not to say that she was busie but to come and tell her and she would come down and give entertainment to those that visited her and afterwards return to her Devotion And this she did as I think lest it should be suspected that she was so well imployed Her Humility appeared at her Death in that she willed for the avoiding of ostentation as much as cost to be buried in this obscure place when her Son offered that he would of his proper charges take care to have her Body removed to York and there with Funeral Solemnity interred in the Cathedral-Church by her Husband 2 Sam. 1.2 3. who were lovely and pleasant in their lives therefore their ingenuous Heir would not have had them at their deaths divided She shewed her Humility likewise in making choice of me by her Will to Preach at her Funeral one indeed not able or worthy to commend a woman of such virtues and whom she thought knew but little of her and therefore could not say much This her avoiding of vain glory shewed her to be like the Silkworm which hides it self within the curious Silk it works therefore we may upon her inscribe the same Motto that is usually given to the Silk-worm operitor dum operatur she is all covered whilst she works Let not any wonder that a person so Holy should be so Humble For seeing the Scripture saith that God gives grace to the Humble it is no marvel that gracious persons are most Humble and Humble persons the most full of grace 1 Pet. 5.8 I cannot insist on every particular I passe from her inhoerent good works wrought in her to her transient good works wrought by her I will nor presume so farr as into her Closet but her House was an House of Prayer wherein the Morning the Evening sacrifice were daily offered up to God consisting of two set services alwayes prayer and reading the word and as occasion would give leave of a third viz. singing a Psalme to these were added Catechizing It is said of Abraham that he had three hundred trained servants or as the Original will bear it catechized servants 14 Gen. 14. she had though not such a number yet those she had were catechized servants One thing I have observed that when she had any strangers lodged in her house she took care that they had a Bible laid in their chamber that so they might have provision for their soules as well as their bodies her care was commendable in making such provision if they were so carelesse as not to make use of it that was none of her fault She was a strict observer of the Lords day and saw that her son and her daughter 20 Exod. 10. her man-servant and her maid-servant observed it likewise On this day she would not lye till the ringing of the bell called her up but if want of health hindred not rose the sooner that she might set her heart and house in order so as that her self and family might attend upon God with the lesse distraction Her ordinary saying was if our dear Saviour rose so early in the morning for the work of our redemption 1 Cor. 7.35 28 Matth. 1. shall we think much to rise early for his service this I took notice of and have heard her say that she observed the Lords-day always as a day of solemn thanksgiving and her servants though plentifully fed at all times were sure to have a messe more than ordinary that day yet not till night because she would not detain any of them from a better feast of the ordinances 25 Isa 6. She was a most humble and constant attender upon the preaching of the word She never went to Church either Lords-day or other day but first begged of God a blessing upon what she should hear For the help of her memory she took notes her self and caused them under her to do the like and at evening for the advantage of her family she used repetition besides she spent three houres every Munday in revising of and ruminating upon her own notes She hath gone many times
by their knowledge are an Eye to the blind For such men God is blessed of men and such men shall be blessed of God in their Deeds The Sun it self if it did not shine and give warmth unto the Creatures were the glorious Face thereof ten times more glorious than it is none would half so much blesse God for it 3. Good works were one end of Christs death 2 Tit. 14. there the Apostle saith that Christ dyed to purchase unto himself a peculiar people zealous of good works not only followers but zealous and lest men should think that we should only preach free-grace these things speak saith he and exhort So it is said that he suffered for Sin 1 Pet. 1.21 leaving us an example that we should follow his steps Now he went about doing good 10 Act. 38. And himself bare our Sins in his own body on the Tree that we being dead unto Sin should live unto righteousnesse 1 Pet. 2.24 4. Good works are an ornament to our profession 1 Phil. 27. 2 Tit. 10 When we are full of good works we walk as becommeth the Gospel and adorn the Doctrine of God and our Saviour A Christian though like Leah tender-ey'd and cannot see farr into the mysteries of Religion yet if fruitful is more honourable than barren Rachel though fair and beautiful for parts and knowledge The credit of the Gospel should be dear to the Professours of it and woe to him who maketh that worthy name by which he is named to be evil spoken off 2 Jam. 7. Hence flows another Good works being an honour to our profession they will put to shame and silence prophane persons 1 Pet. 2.15 1 Pet. 3.16 1 Pet. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are ready to take all occasions to Blaspheme yea through our good conversation we may be instrumental for the gaining of those that are without Chrysostome calls good works unanswerable syllogismes invincible demonstrations to confute and convert Pagans 1. Then if this be our Doctrine Appl. it is manifest that the Papists do most falsly charge us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despisers yea condemners of good works We condemn them in no other sense than the Scripture condemnes them otherwise we commend them as the best signs of a living Faith and the expressions of thankfulnesse to God for redeeming us by his Son And therefore we think Ursine hath very fitly entituled his tractate of good works de gratitudine We say that God commands good works is well pleased with them and glorified by them and though they cannot merit eternal life for that is the gift of God yet there is in them an ordinability to eternal life 6 Roâ— 23. which is not in evil works And they do render the Subject capable of Heaven whereas evil works do wholly unfit him Therefore we are ever pressing upon our Auditors to learn to maintain good works for necessary uses that they be not unfruitful 3 Tit. 14. And we teach them that good works are necessary in a fourfold respect 1. Necessitate praecepti by the necessity of precept this is the will of God 1 Pet. 2.15 2. Necessitate ordinis by the necessity of an inviolable order whereby a rational Creature is obliged to yield all obedience to his Creator 3. Necessitate consequentiae by a necessity of consequence because good works do flow from the very essence and being of Faith Lastly Necesitâ—â—e medâ—i sive hypotheseos by a necessity of the means or a conditional necessity for though no man can be saved for his works yet without good works he shall not be saved for if yee live after the flesh â— Rom. 13. 6 Galat. 7. yee shall dye and whatsoever a man soweth that shall he also reap therefore good works are according to Bernard Via ad regnum though not causa regnandi 2. It reproves such as make profession of the Gospel and yet instead of being full of good works are full of evil works concerning whom it may be said 32 Deut. 32. that their Vine is the Vine of Sodom and of the fields of Gomorrha their Grapes are Grapes of Gall their clusters are bitter Their works are works of the flesh Adultery Fornication Uncleannesse Lasciviousness Idolatry 5 Gal. 19. Witchcraft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murders Drunkenness Revellings and such like Of some one or more of these they are full These men are the scandal of the Gospel and by how much Christian Religion is the best of Religions by so much are these the worst of men and no man so vile in the eyes of God 10 Luk. 33. and Men as a debauched Christian he doth not only bring shame 4 Joh. 22. but also suspicion upon his profession for however the Samaritan not the Jew relieved the distressed Traveller yet the Jews Religion was true not the Samaritans So in other cases truth of causes must not be judged by Acts of Persons Yet as he said it must needs be good that Nero persecutes so many are ready to say it cannot be good surely it cannot but be evil that such a wicked wretch professeth What shall I say to such do yee think it enough to say that you have Abraham to your Father 3 Mat. 9 10. Will you Steal Murder commit Adultry Swear falsly and come and stand before God in the House called by his name 7 Jer 9 10. 8 Joh. 4â— and say we are delivered to do all these abominations shall I tell you that yee are of your Father the Devil and his works you doe take it how you will the Scripture saith expresly that the Devil worketh in Children of Disobedience 2 Eph. 2. such as thou art Or Lastly Shall I tell thee that for such works comes the wrath of God upon the Children of Disobedience 5 Eph. 6. Thou art full of evill workâ— God is full of patience that doth not as yet pour out of the Vials of his wrath upon thee but take heed what thou dost God is prest under thee as a Cart 2 Am. 3. that is full of sheavs if the Axeltree of his Patience break the burthen will fall on thee a burthen so heavy 6 Rev. 57. that thou wouldst be glad to change it for Rocks and Mountains 3. Let us all be exhorted in this to make Dorcas our pattern She was neither Idle Evil nor Unfruitful Not Idle for we read of her works nor Evil for her works were good nor Unfruitful for she was full of them 1. Dorcas was not Idle 1 Tim. 5.13 for we read of her works She was none of those women that learn to be idle and wander about from House to House Good works saith Gerrhard in Scripture are taken In Loc. Com. not only for external actions but for inward affections to good but it pleased the Holy Ghost to use the name of works rather than habits or affections because the praise of
three miles on foot in an afternoon to sermon not out of novelty but necessity for being forced from York in the beginning of these times she lived in Holdernes where the Minister preached but once a day she was his auditour so often as he preach'd yet could not satisfie her self with hearing but once as he did in preaching once and therefore though it was winter she would have gone so far often even on foot I suppose for the encouragement of her servants to sermon I have heard her frequently admire Gods great goodnesse to this sinfull Nation in vouchsafing unto it such abundant provision both for life and Godlinesse 1 Pet. 1.3 for said she brown bread with the Gospel is good fare and I am verily perswaded she could have lived on the coursest bread so she might but have had the water of life with it but however she could have been content to have lived with the Gospel yet she ever desired that they who labour in the word and doctrine might fare well To this purpose she would have opened her hand wide though a minister had a competency of temporal estate yet she would say that was nothing to them that lived under his ministry as he laboured among them so the Labourer was worthy of his hire 1◠Tim. 5.18 not only what might be necessary for subsistence but something for encouragement 19 Levit. 17. She was a woman that would not suffer sin to lye upon those that were her charge for want of seasonable reproof yet she alwayes tempered her reproofs with the spirit of meeknesse 6 Gal. ◠was wise to observe the fittest time and place together with the disposition of the person and having done this committed the successe to God by prayer If she saw that she did not reclaim one by her admonitions as she desired she would conclude her reproof and advice with that pathetical expression well 13 Jer. 17. if you will not hear my soul shall weep in secret places for your pride and her sincerity appeared in this that she was as willing others should admonish her and would desire them to do it she would say to her daughters and others under her it may be you are afraid to anger me but I pray if you see any thing amisse in me tell me of it She was one of a very peaceable and courteous conversation dissention she hated and was grieved very much when any fell out in her family if that her self had taken an offence at any person in her house though most justly yet she could not have been satisfied till reconciled to them yea she would have condescended to have sought peace of her inferiour although she had been the party that had received the injurie She was sometimes troubled at the strangeness of friends but then she remembred a saying of Mr. Aiscough and would say oh that I could do as he prescribed the saying was this it may be thou art troubled for Gods people 's not loving of thee but do thou labour to love them and thou shalt never answer for their not loving of thee She was very frequent in meditation when she had been conferring with others then she used to go aside to commune with her own heart and discourse with her self 4 Psal 4. And though she was alone yet she was not alone for the Father was with her She often would mention a Speech of Mr. Birchalls with tears 16 Ioh. 32. Ah Soul if thou hadst meditated on God more thou hadst loved him more She was a woman whose Speech was seasoned with salt 4 Colos 6. 5 Eph. 29. 10 Prov. 20.21 ever ministring some good to the hearers Her Tongue was as choice silver and her Lips did feed many I have observed how ready she would be upon all occasions to administer matter of gracious discourse I have condemned my self and others of mine own calling for our sluggishnesse I considered that out of the abundance of the Heart the Mourh speaketh 12 Mat. 34. and concluded that she had a greater Treasure of good things in her than we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Meat-times she would especially move such conference the better to season the meat She thought according to the Greek saying A plentiful Table to feed the Body without good discourse to feed the Mind is little better than a Manger She was a woman of a sound mind 2 Tim. 1.7.13 4 Eph. 14. 13 Heb. 9. 2 Tim. 3.14 holding fast the form of sound words and not tossed about with every wind of Doctrine indeed she was so established with grace the best preservative against Errours and with Timothy so assured of the things that she had learn'd knowing of whom she had learned them that she was not easily removed This may serve as a tast to shew how full she was of good works I proceed Dorcas was full of Alms-deeds which she did 6 Mat. 3. so was our Dorcas How full I know not for I believe she did not let her left hand know what her right hand did 7 Mark 36. But I read in the Gospel how Christ when he had cured an infirm Man charged him that he should not publish it but the more he was charged to conceal it the more did he divulge it So I suppose though she charged those to whom she gave Almes that they should not divulge it yet they could not be kept secret I have heard that her House was a little Hospital not so much because the poor came thither for relief but because relief went from thence for the poor So that what Hierom said of Pammachius that he was munerarius pauperum et egentium candidatus The like may be said of her she was the candidate of the Poor as ambitious of their Prayers as others are of their praises accounting when she had given an Almes to have received rather than done a good turn Whilst her Husband was alive the poor had both Food and Physick And whatever he gave himself as his disposition was well enough known I do believe and not upon slender grounds that she kept a Stock of her own with her Husbands approbation for the poor and pious uses I have given you a brief account of the life of our Dorcas I come now to her Sicknesse and Death which because they were but short therefore I will not be long about them She was Sick and Dyed I told you there is a providence of God to be observed in the Sicknesse and Death of his Saints and so there was a remarkeable providence in the Sicknesse and Death of this Saint so well known and observed that I forbear to mention it And it came to passe in those days So it is come to passe in these days these calamitous and distracted days wherein the Church stood in great need of her Prayers that she was Sick and is Dead The times are bad already we have cause to fear because of her
death Cùm stellae caduâ—t venti sequentur Arist and others like her that they will be worse When such Stars fall it is a sign of storms about to arise The Lord in mercy prevent them She was Sick and Dyed Sicknesse is the summons to Death the time of Sicknesse is that which God in mercy vouchsafeth to his Children to fit them for Death Her Sickness was but short therefore you may say her time of preparation was not long There was no such need of it her whole life had been a preparation for Death and now she had little else to do but to render her Soul into Gods hands Her Disease was judged to be a Plurisie it began with a pain in her side and so increased It brings to my mind that which I read of Peter 12 Act. how the Angel smote him on his side saying arise up quickly and his Chains fell off from his hands So did the Lord smite her on her side and her Chains of Sin and Sicknesse and Mortality quickly fell off from her And now her Soul being unpinioned is mounted up above the Clouds till the day that she shall come with Christ in the Clouds to Judgement In her Sicknesse I apprehended her very patient yet she desired me that I would beg of God for her a greater measure of patience for though the Spirit was willing yet the flesh she said was weak 26 Mat. 41. She was Sick and Dyed So our Doâ—cas not inferiour to her in the Text though so holy a woman yet could not be exempted from paying her last debt to nature Some it may be will be inquisitive to know how she Dyed I answer first though she Dyed soon yet not suddenly I perceive she hath for a long time Dyed dayly in her expectation and hath frequently told her Friends that she might not stay long with them There are many events and second causes that help to hasten Death and beside the infirmities of her Bodie I believe the late losse of her most dear Husband might be a means to shorten her dayes Secondly She Dyed most comfortably Being asked of one about her the Morning before she Dyed how she did She said she was all peace peace within and peace without About two days before she Dyed when I asked her how it was with her Her answer was Sir I am very ill I have a great pain in my side and spit blood But I thank God I have passed the great Gulfe for I am assured and she went over with it again speaking more heartily than at other times Ey I am assured that God hath pardoned all my sins and then she fell into an admiration of Gods mercy to her but said she how unworthily have I walked off and unsutably to such great love and at the uttering of these words I know not whether she did refrain her self from weeping When I farther asked her whether she did not believe that God had pardoned this Sin to her as well as the rest She answered she doubted it not yet it could not but trouble her to think of it Thus she continued to her Death for any thing I heard to the contrary She knew she said her State was safe but she desired if God saw good that he would rebuke Satan that it might be comfortable so long as she lived To this purpose we prayed with her several times and it pleased God to grant her request So I have given you the Parallel between Dorcas and this worthy Gentlewoman deceased I am sure I have not represented things to you in such lively colours as they deserved but I have not set a false Glosse upon any thing What remains but as I have done this to excite you to follow her steps so that I exhort you in the words of the Apostle 6 Heb. 11 12. I desire that every one of you would shew the same diligence to the full assurance of hope to the end tint you be not slothful but followers of them who through faith and patience inherit the promises FINIS