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
true virtue consists in action Sure it is man was made for action and though some Sciences in comparison of others more operative are termed speculative yet not one of them whose speculation tends not to and ends in some operation whereby man is advantaged and God honoured specially Divinity which is scientia affectiva effectiva We lose the sweetnesse of all our speculations reading and discoursing about Divinity if we reduce them not into good works It is the profit of practice which makes the study of the Law so sweet and that is accounted the best pasture which is seen in the flesh and fleece of the Sheep To little purpose it is that we do excolere animum Till and sow our minds with the Seeds of good notions if these Seeds bring not forth fruit in our works and actions The blessing of Daniels pulse and water 1 Dan. 15. was seen in the fatnesse and well-favourednesse of his countenance So the blessing that God gives to all our Meditating Reading Hearing and Discoursing is seen by our fruitfulnesse of good works What is a man the better for the Seed he soweth if it rot in the ground or bring not forth a crop that will reward him for his labour If a mans Meat be sweet and doth not nourish him it is a sign of an ill digestion and thy notions are raw indigested notions if they turn not into actions and operations And as we lose the sweetnesse so others lose the benefit of our speculations if not converted into good works therefore an idle person is not unfitly compared to the dumb jack in a Virginal whilst the other dance out a sweet and winning Musick it disturbs the whole body with an ill-distemper'd lazinesse 2. Dorcas was not Evil for her works were good One might better be idle than not well-employed for to be sure 1 Cor. 3.15 his work shall be burnt if he be not burnt for his work so that he is sure every way to receive losse and he that is not imployed in doing a good work suffers a double losse both propter lucrum cessans propter damnum emergens For whilst a man hath been doing evil he might have been doing some good which would have proved an advantage to him therefore in that respect he suffers losse but he hath been doing evil which will prove unto him evil and here is a double losse Now unto the Constitution of a good work many things are required especially these four a right Rule a right Motive a right Principle a right End 1. A right Rule that is the Law of God As the Artificer can draw no good line which is not commensurate to the Rule So neither is any work thou dost good though never so specious if not conformable to the Word In vain do they worship me teaching for Doctrines the Commandements of men 15 Mat. 9. The blind whelps of will worship and ignorant devotion God regards not Counterfeit Coin is so farr from being currant that the Coining of it is a capital Crime and all works which have not the stamp of Gods word upon them are so farr from being acceptable that they are abominable to him and he rejects them with a who hath required these things at your hands 1 Isa 12. 2. A right Motive Unto a good work it is requisite that we do not only what is commanded but that we do it ex intuitu voluntatis because it is commanded In all good works there must be not only a knowledge of but a respect to the will of God 1 Thes 4.3 1 Thes 5.18 1 Pet. 2.15 12 Rom. 2. 5 Eph. 17. 7 Mat. 16. 4 Jer. 14. 18 Ezek. 31. which is therefore used so frequently as an argument to enforce our obedience because we ought to do every thing in conscience to Gods command For to do that which God wils and not to do it because he wils it is not obedience and therefore not a good work 3. A right Principle and that is a good heart Do men gather Grapes of Thorns or Figs of Thistles a corrupt Tree cannot bring forth good fruit Such as the Fountain is such are the Streams Therefore we are commanded to wash our Hearts to make unto our selves new Hearts because we must be good before we can do good When the People of Israel promised that they would do all that God had commanded them by Moses What saith God Oh that there were such an Heart in them 5 Deut. 29. It is not for thee to promise that thou wilt lead a new life endeavour to be full of good works 11 Rom. 2. â— Oh labour to get such an Heart in the. By nature wee are wild Olives therefore we must by Humiliation be cut off from our own Stocks and by Faith put into Christ and so the property of the ground of our Hearts alter'd and meliorated 8 Rom. 8. ere we can bring forth good Fruit. Therefore we affirm that an unregenerate man cannot do a good work for they that are in the flesh 1 Sam. 24.13 cannot please God and wickednesse will proceed from the wicked 4. A right end and that is Gods glory whereunto all our Actions must be referred or else seem they never so good 1 Cor. 10.31 they are no better than Pharisaical Therefore the Apostle prays that the Philippians might be fill'd with Fruits of Righteousness to the glory and praise of God 1 Phil. 11. It is the mark 1 Phil. 11. that directs the eye Therefore where a mans mark is not good his aim is nought and so is his Action No Creature we say was made by it self and therefore not made for it self but him that made it So there is no good work which we can do of our selves therefore we ought not to do it for our selves but for his praise from whom we have the power 2 Cor. 5.5 And I make no question but so farr as a man is convinced that what good he doth is from God and not himself so farr will he direct the good that he doth unto God and not to himself Therefore a true Christian ascribes the glory of his good works to God as the Author and directs his good works to the glory of God as his end Lastly Dorcas was not unfruitful for she was full of good works This was the praise of the Romans that they were full of goodnesse 15. Rom. 14. of Stephen that he was full of Faith and power 6 Act. 8. and of Barnabas that he was a good man and full of the Holy-Ghost and of Faith 11 Act. 24. This was their praise and will be ours if we be such or in truth endeavour to be so Yet this is a small thing in comparison of the Glory that shall redound to God for what is our praise to Gods glory now herein saith our Lord is my Father glorified that ye bear much Fruit 15 Ioh. 8. A Christian in Scripture is compared to
a Vine and a Vine brings forth Fruit by Glusters not here and there a Grape but clusters of Grapes Beloved you all professe your selves to be engrafted into Christ I tell you it is a dishonour to the Root on which you professe your selves to grow to bear such unprofitable branches A garden enclosed is my Sister my Spouse thy Plants are an Orchard of Pomgranates with pleasant fruits Camphire with Spikenard Spikenard and Saffron Calamus and Cinamon with all Trees of Frank-Incense Mirrhe and Aloes with all the chief Spices thus Christ sets out his Church 4 Cant. 13. She was a Garden full of all the varieties of the heavenly Trees and flowers of Grace And it may be said of every Tree of this Garden as of the teeth of Christ 4 Cant. 2. they are like a flock of sheep even shorn which come up from the washing whereof every one beareth twins and none is barren amongst them It is a great shame for any of us not to be fruitfull whom God hath planted in a soil so fruitfull of all things pertaining both to Life and Godlinesse But our barrenness in good works may justly provoke God to turn our fruitfull Land into barrennesse 107 Psal 34. 2. Hos 9. 21 Math. 41. and not only take away his own Corn and his Wine and his Oyl his Wool and his Flax from us but even the Gospel it self and give it to a Nation that will bring forth the fruits of it Especially I have it in charge from the Apostle 1 Tim. 6 17. 9 Jud. 8. to charge such as are rich in this world to be rich in good works I read that when the Olive and Vine and Fig-tree were invited to be Kings over the rest of the Trees they pretended that they would not leave their Fatness and Sweetness and Fruitfulness for promotion as though a man could not bear fruit and bear Rule together God forbid that any of you should make your riches or greatness an excuse for your barrenness in good works But it was intended only as a Parable by him that spake it and so I leave it I passe from Dorcas commendation in the general to that thing for which she is especially commended to our imitation which is that shee was full of alms-deeds which she did By alms-deeds are meant works of mercy to those that are in necessity Now works of mercy respect either Soul or Body those which respect the Soul are six usually comprehended under this verse Instrue Castiga Remitte Solare Fer Ora Instruct Reprove Forgive Comfort Sustain and Pray They which respect the Body are likewise six contained in another verse Visito Poto Cibo Recolligo Vestio Condo Visit the Sick Refresh the Thirsty Feed the Hungry Redeem the Captive Cloath the Naked and Burie the Dead Now those works of mercy which respect the Soul are of the two the better Alms-deeds therefore for certain Dorcas did not omit them though else I think that by Alms-deeds in the Text are chiefly understood works of mercy respecting the Body Observ Professours of the Gospel ought to be very charitable to the Poor I have not eaten my morsels alone saith Job I have seen none to perish for want of Cloathing 31 Job 17. 19 Luk. 8. 10 Act. 2. Philem. v 7. 2 Tim. 1 16. 16 Rom. 23. the loins of the Poor have blessed me because he was warmed with the fleece of my sheep To passe by the example of Zacheas Cornelius Philemon Onesiphorus Gaius and others the example of Christ is most notable who though he lived by contribution himself yet gave out a share to the poor and had his Almoner to that purpose 13 Joh. 29. though this be a common Doctrine yet because it is not commonly practised it will not be unnecessary to adde a reason or two to enforce it 1. Distributing to the necessities of the poor is a work which God doth stricktly enjoyn Amongst many places I will select two one out of the Old Testament 15 Deut. 7.8 If one of thy brethren with thee be poor thou shalt not harden thine heart nor shut thy hand from thy poor brother but thou shalt open thine hand wide unto him The other is out of the New Testament 1 Tim 6.17 Charge them that are rich in this world that they do good that they be rich in good works ready to distribute willing to communicate laying up in store for themselvs a good foundation against the time to come that they may lay hold on eternal life Hearken then my Bretheren it is not left arbitrary to you Bishop Hall in a Serm. on 1 Tim. 6.17 that you may do good if you will but it is laid upon you as your charge and duty and woe be to you if ye do it not Do good if ever ye look to receive good If ever ye look to be rich in Heaven be rich in good works upon the Earth There must be a Date ere there can be a Dabitur Give and it shall be given 19 Prov. 17. He that gives to the poor lends to the Lord who payes large encrease for all he borrows but how shall he give you the interest of Glory where he hath not received the principall of beneficence As the Graecian said of very tall men that they were Cypress Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair and tall but fruitless So may I say of strait-handed rich-men and these Cypresses are not for the garden of Paradice none shall ever be planted there but the fruitfull If the first Paradice had any Trees in it only for pleasure I am sure the second which is in the midst of the new Jerusalem 22 Rev. 2. shall have no Tree that bears not twelve Fruits yea whose very leaves are not beneficial 2. Give me leave to ask you this question if you knew what to offer unto God that might be pleasing and acceptable to him would ye not do it 43 Gen. 11. are ye not glad that ye have any thing wherewith to present a great man whose favour you need that he delights in and will accept of and methinks you should be glad that you have any thing wherewith you may do a work that is pleasing to the Majesty of Heaven and Earth Well mind that of the Apostle 13 Hebr. 16. To do good and to communicate forget not for with such sacrifices God is well pleased the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is delighted or more properly as he observes in his Critickes hilariter affectus cheerfully affected with such sacrifices Beloved I beseech you consider shall not we poor men we sinfull men who are worms and no men between whom and God there is such an infinite distance as cannot be expressed shall not we rejoyce from our hearts that we can do any thing which may be acceptable and well-pleasing to God which may delight and give complacency to him you see what will please him Oh be not so backward to
DORCAS REVIVED THE SECOND TIME OR A Sermon preached at the Funerals of M rs Anne Mickle-thwait the one and twentieth of March 1658. By JOS. HUNTER Master of Arts and Minister of Ousburne A gracious Woman retaineth honour Prov. 11.16 Sensus pravae voluntatis mulieribus non auteâ— sexus in vitio est Greg. lib. 3. moral ca. 7. LONDON Printed by Tho. Leach for Thomas Firby at Grayes-Inn gate 1660 TO THE Right Worshipfull and my Honoured friends John Mickle-thwait Esq Joseph Mickle-thwait Gent. the Lady Anna Dickinson and Mrs. Dorothy Stillington the surviving Issue of the Worshipful Mrs. Anne Mickle-thwait late deceased IT hath ever been the custom partly to give partly to gain respect to commit nothing to the Press but under the inscription of some persons name to whom their work might be acceptable and by whom it might be rendred more acceptable unto others Now whilst I thought on the Dedication of the ensuing Sermon my thoughts never strayed farther than one of you to whom I concluded that all men for the argument of it set aside other respects would adjudge it due but to which of you I had none to direct me and therefore followed mine own fancy which was this not to dis-joyn you who were so nearly joyned in the same common relation and have already approved your selves to be the genuine children of the same mother It is not my purpose to commend you but to commend your mother to you the fruits of your religious education do to the credit of your family and the observation of the world in a great measure shew themselves but let me tell you you lye under a greater engagement than ordinary many eyes are upon you that expect you should bring forth fruit answerable to the stock that bare you though you be vertuous yet you will not be thought worthy of commendation except you excell Paul tells us how he might boast that he was an Hebrew of the Hebrews 3 Phil. 5. that is an Hebrew both by the father and the mothers side this it seems was esteemed a great priviledge among the Jews it was deemed a privilege to be a Proselite a greater privilege to be an Hebrew but the greatest priviledge to be an Hebrew of the Hebrew so may every one of you boast that you are a Christian of the Christians descended on both sides from believing and religious parents such as did so professe themselves to be and were accounted really so by all that knew them this is your priviledge it will be your praise if your practise arise to the height of it Valer. Max. lib. 3. cap. 7. The Romans forced the lewd son of Scipio Africanus to pluck off from his finger a signet-ring whereon the face of his father was engraven accounting him unworthy to wear his picture that would not resemble his vertue and if you should degenerate you will be thought unworthy the name of your parents This I tell you not so much because I fear you but because I would not be thought to flatter you as you have therefore begun well gone on worthily so continue and abound knowing 〈…〉 have for an example let the fruits 〈…〉 more that the name of Mickle-thwait may be greater and yield a sweet and fresh perfume in the Churches of Christ to succeedings generations To this end it is that I present this Sermon to you desiring that you would accept of it and take in good part my freenesse with you Now for the Sermon it self I expect to meet with Censures from two sorts of persons They that knew her better than I will think that I have said too little and they that knew her not so well will think that I have said too much In answer to the former I confesse I have said too little When a Painter is about to paint a man he first draweth some rude lines and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he addeth the black colours this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lastly the vive colours and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I acknowledge that toward the resemblance of your mother I have only given some rude draughts the most that I have done is the adding of black colours the perfecting of the work which consists in super-adding the vive and lively colours I leave to a more skilful hand and learned pen who will lay his foundation lower than I have done and therefore raise his superstructure higher For those that think I have said too much I will only say as the Fathers of old to them that doubted of the Trinity Go with John to Jordan and there thou shalt see Comitare Johannem ad Jordanem videbis so go but to York and there you shall be assured repair to those that were her intimate acquaintance enquire of them concerning the truth of what I have said and you will say as the queen of Sheba concerning Solomon it is a true report that you have heard of me yea the half was not told you 1 Kin. 10.6 7. I have but one thing more to adde I acknowledge that I have here and there made addâ—tions and alterations in the Sermon from what I preach'd and though I had never so much time exactly to pen any thing yet I should alwayes judge it necessary before it come to publick view lambere foetum to look and lick it over again which when I have done it will be still unpolished and my best homily nought a kin to Chrysostome Yet if some persons reputedable enough to judge had not thought it fit to be printed and were earnest to have it so it had been buried within the same walls where is your mothers grave Now the Lord make you to abound more and more in knowledge and in all judgement that ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and prai of God thus prayeth Octob. 13. 1659 Your Worships obliged and affectionate Servant JOSIAH HUNTER DORCAS REVIVED The Second Time 9 ACT. 36 37. Now there was at Joppa a certain Disciple named Tabitha which by Interpretation is called Dorcas This Woman was full of good Works and Almes-Deeds which She did And it came to passe in those days that She was Sick and Dyed WEE are now met to celebrate the Funerals of a most grave and Religious Matron to whose worth while She was alive Flattery it self could add nothing and from whose worth being now Dead Malice and Envy it self cannot detract any thing Set aside the Name of the Person mentioned in the Text and the place of her Habitation and what the Holy Ghost affirms of Dorcas may be as confidently asserted of her She was a Disciple full of good Works and Almes-deeds which She did and it is come to passe in these days that She hath been Sick and is now Dead
The words contain in them the description of a good Woman of the Primitive times a Woman that excell'd most of our Women now as much as those times for Purity and Integrity excel ours those times were more Pure and Savouring of Christian simplicity than ours though not so pleasant and delicate and so it is likely were their Women Concerning her in the Text you may observe 1st her Sex a VVoman 2d her Name Tabitha or Dorcas 3d. the Place of her Residence Joppa 4th her Profession a Disciple 5th her Practice full of good VVorks and Almes-deeds which she did Lastly her Sicknesse and Death And it came to passe in those days that she was Sick and Dyed Something of each of these Her Sex a Woman That is observed to be true of Women which is spoken of Jeremiahs Figs those that were good were very good 1 Kin. 21.25 2 Chron. 22.10 those that were evil very evil 24 Jer. 3. So those Women which we read of in Scripture that were wicked were very wicked as Jezebel and Athaliah but those that were good very good as Mary Anna Elizabeth and Dorcas whatever may be Salomons meaning 7 Eccl. 28. Yet it is easie to observe that the New Testament affords good store of good Women therefore when Soloman saith that he had not found one Woman amongst a thousand perhaps he meaneth not one good VVoman amongst his thousand VVives and Concubines that he had 1 Kin. 11.3 Or else his meaning is that in respect of the discovery of Hearts and Natures whether in good or evil it is harder to find out throughly the perfect disposition of a VVoman than of a Man Take his words in the most rigorous manner and all that can be with soundnesse gathered from them is that good VVomen are rarer than good Men grant it yet when they are good they are as we say rarely 2 Luke 37. 1 Luke 6. 15 Mat. 28.16 Act. 14.15 9 Act. 39. 2 Tim. 1.5 2 Epist Joh. 4. that is very good and do equal if not exceed men How famous is Anna for her Devotion Elizabeth for her blamelesse Conversation the Canaanitish VVoman for her Faith Lydia for her diligent attendance unto the VVord Dorcas for her Charity Lois and Eunice for their pious education of Timothy The Elect Lady and her Children for walking in the Truth And though Eve eat that Fruit which occasioned the fall of Man-kind yet Mary bare and brought forth that Fruit which hath raised and restored Man to a greater happinesse than he lost 1 Luk. 48. and therefore all Generations call her blessed I care not for making Comparisons between Men and Women seeing they are both one in respect of Nature and differ only in Sex Let those that please themselves in playing upon Women remember that when God created Man he made them Male and Female 1 Gen. 27. and both after his own Image I will only say this that if God send Man to School to Learn of such a despicable Creature as the Pismire 6 Prov. 6. Let him not think it any disparagement to learn sometimes of a Woman especially such an eminent and vertuous Woman as Dorcas Paul the great Preacher of the Gentiles disdaineth not to acknowledge Priscilla one of his helpers in Christ Jesus 16 Rom. 3. And there are writings of Learned Men extant de illustribus Foeminis as well as de illustribus Viris I will shut up this with one word of exhortation to women for should I not exhort women to be as good as they have been I might be thought to flatter them I would have you know therefore that whilst I commend women that have been good my purpose is not to flatter those that are not good or at least not so good as the Holy women in old time who trusted in God and adorned themselves not with plaiting of hair wearing of Gold putting on of Apparel so much as with the adorning of the hidden man of the Heart in that which is not corruptible even the ornament of a meek and quiet Spirit which is in the sight of God of great price 1 Pet. 3.3 4 5. I would have women therefore for their encouragement to take notice that they have as fair Copies of their own to write after as notable Patterns of their own Sex to imitate as men have Study therefore to be as Modest Meek Humble Obedient Chast Temperate Devout and Charitable as the Holy women of old time that you may deserve such an Honourable Testimony as the Holy Ghost giveth unto Dorcas VVhether Dorcas was Maid VVife or VVidow is to us uncertain nor is it much material to enquire Labour yee to be full of good works as she was and it shall be your Honour and an Honour to your Sex be your Estate what it will So much of the first particular The second follows and that is her Name Tabitha which by interpretation is called Dorcas Dorcas now stands in need of interpretation as Tabitha did then Tabitha is a Syriack word Dorcas a Greek word they both signifie in English a Roe or Goat Many Parents I suppose have given their Children since this name for Dorcas sake but why Dorcas Parents should choose to call her so may seem strange to us who are ignorant of the reason However let us not be offended at the name when we can find no fault with the Person with God there is no respect of persons much lesse of names but if it were before verbum Soeculi it is now become verbum Ecclesiae 10 Act. 34. Jacob signifies a supplanter or deceiver yet God disdaineth not to call himself the God of Jacob. The Person if good dignifies the Name be it never so mean and the Name though never so good cannot dignifie the Person if he be evil and unworthy Abel was a good man yet his name signifies vanity Lydia was a vertuous woman yet her name signifies a standing Pool Absalom was a traiterous and troublesome Son yet his name signifies a Father of Peace and Michol the Daughter of Saul was none of the best women yet her name signifies one who is perfect To be sure it can be no disparagement to Dorcas to be so called seeing the Church compareth Christ to that thing which her name imports scil a Roe 2 Cant. 9. And the Roe is commended to us in Scripture for a loving pleasant Creature 5 Prov. 19. Thus much we may take notice of that the Lord knoweth every one that belongs to him by name which he reckons unto Moses as a special favour 33 Ex. 17. And when the famous names of the wicked shall rot the obscurest names of his own people shall be had in everlasting remembrance 10 Prov. 7. 112. Psal 6. The place of her Residence Joppa Joppa was a Town situated by the Sea side Port-Towns have been observed to be great inlets to the Gospel it was part of the inheritance of the Tribe of Dan formerly known
he commeth in the Glory of his Father with the holy Angels For such of us as have begun to make a more than common profession of the Gospel let us hold fast the profession of our faith without wavering and let us consider one another to provoke unto love and unto good works not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as we see the day approaching whether of judgement or of persecution as it is 10 Hebr. 23 2 4 25. Dorcas is called a Disciple here ad Documentum as for her honour so for our instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Disciple is as much as a Schollar or Learner and the Christians in the primitive times were so called because they were brought up at the Apostles feet and for the acquiring of saving knowledge had their dependance upon the ordinary means of instruction the preaching or teaching of the word So then Dorcas a Discple that is as one observes a Schollar in the School of Christ and submitter of her self to the Ordinance of God for the saving of her Soul now if Christian and Disciple be aequivalent and convertible terms then it is easy to make the observation That he who is indeed a Christian is a Learner one that depends upon and submits himself to the means of instruction To this end were the Scriptures written namely for our learning 15 Rom. 4. and when Christ sent out his Disciples he bade them go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach that is make Disciples 28 Math. 19. when Christ would shew what mark his sheep have He declares it to be an ear-mark 10 Joh. 27. my sheep hear my voice and therefore are Ministers of the Gospel called Teachers 30 Isa 20.4 Eph. 11. to note that they who hear them should be Learners Nor ought any of Christs Disciples to think it a disparagement to be Learners for if they look at the Person of whom they learn they are Christs Ministers 1 Cor 4.1 Christs Ambassadours 2 Cor. 5.20 they represent no meaner a person than the Lord of Life and Glory the great Prophet of the Church and Saviour of the World and how meanly soever they may be accounted of by men yet they are called the glory of Christ 2 Cor. 8.23 If they look at the things which they learn they are of an excellent nature and it will ennoble elevate and help much to the perfection of their understandings for we speak the wisdome of God in a mystery even the hidden wisdom which God ordained before the VVorld unto our Glory 1 Cor. 2.8 We Preach such things as the very Angels desire to look into 1 Pet. 1.12 We Preach Christ Crucifyed 1 Cor. 1.23 the knowledge of whom is so excellent that Paul counted all things but losse to gain it 3 Phil. 8. And as we preach concerning things of the greatest excellency so likewise of the greatest advantage for unto us is committed the Word of Reconciliation 2 Cor. 5.18 So that we are appointed to teach the lost Children of Adam the way to Paradice again how they may not only make their Peace with God but be restored to his favour friendship and familiarity so that they shall be admitted to eat of the Tree of Life and live for evermore Is it any disparagement for a man to be a learner of things that are so excellent and advantagious Lastly let the Disciples of Christ consider their Estate and it is no disparagement unto them to be learners for their State is a State of imperfection and the Ministry was set up for the perfecting of the Saints 4 Eph. 12. When Eunomius that proud Heretick boasted how he knew the Divinity Basil gravelled him in no lesse than one and twenty questions about the Body of an Aunt or Pismire Sure it is a Wise Man will hear and increase Learning 1 Prov 5. Give instruction to a Wise Man and he will be yet Wiser teach a Iust Man and he will increase in Learning 9 Prov. 9. Therefore let none think it a disgrace to them to sit in the Learners form till they be advanced to the University of Heaven to have Society with the Spirits of Just Men made perfect 12 Heb. 23. Si moribundus etiam aliquid didicisset Melch. Adam David Chytraens when he lay a dying lift up himself to hear the discourses of his Friends that sate by him and said that he should dye with better chear if he might dye learning something By this then let us make trial of the truth of our Profession We do confidently perswade our selves and professe unto others that we are the Disciples of Christ if we be so indeed then we are Learners that is such as hear instruction and grow Wise and refuse it not watching dayly at VVisdoms Gates 8 Prov. 33 34. It is the property of a Learner to be humble sensible of his ignorance and self-denying not proud self-conceited or wise in his own eyes The Rabbins have a saying that he who learneth of himself hath a Fool to his Master and Solomon tells us that there is more hope of a Fool than the man that is wise in his own conceit 20 Prov. 12. Therefore he that would be wise must be a Fool that he may be wise 1 Cor. 3.18 It is another property of a learner to reverence his teachers So are we commanded to know them that Labour amongst us and are over us in the Lord and admonish us and to esteem them more highly for their works sake 1 Thess 5.12 13. Heretofore they have accounted the very feet of them beautiful that brought glad tidings of Peace 10. Rom. 15. And Herod an Hypocrite did for a time not only rejoyce in hearing Johns Doctrine 6 Mark 20. but was also very observant of his Person Now if these be the characteristical Notes of a Disciple we may justly suspect that as there were many who said they were Jews but were not 3 Rev. 9. so there are many who call themselves Disciples that are not so indeed yea that would take it in scorn to be thought learners 2 Mala. 7. For though the Priests lips preserve knowledge and the people should seek the Law at his Mouth because he is the Messenger of the Lord of Hostes yet generally men are so conceited of themselvs and have such under-valuing conceits of their Teachers because their fellow-creatures and subject to like passions as they are 5 Iam. 17. that they judge this a very servile and therefore too submisse a course This makes me think as he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were more Imitators than true Citizens so that in our days we have more Imitators than true Christians even amongst those that are more strictly so taken So I passe from Dorcas Profession to her Practice those two must not be seperated for the most glorious profession of Religion without good works is most grosse Hypocrisie and
he that is barren in good works and yet bears high and broad the sail of Profession seems to be afraid lest the World should not take notice of him for an Hypocrite Good works likewise without a knowledge and profession of Christian Religion Splendida peccain are no better than glorious Sins as Augustine calls them no better than the virtues of Heathens Quid vobis ethnici cum virtutibus qui christum dei virtutem ignoratis unto which though we give the name yet they want the nature of virtue For as Bernard said What have you Heathens to do with virtues who are ignorant of Christ the virtue and power of God unto Salvation But where a profession of Religion and a practice of good works are in conjunction they make integrum sanctum an entire sincere compleat Saint Such an one was Dorcas in those days such an one was the Dorcas of our days First in general Full of good works then more particularly and Almes-deeds which she did In general She was full of good works When it is said that Dorcas was full of good works it is not meant that she was perfect 3 Jam. 2. for in many things we offend all and every Sin is a defect Much lesse may we think that She did works of supererrogation They are super-arrogant that think themselves righteous above the Rule As full as Dorcas was I dare say for her blessed Soul that She thought her self empty and barren Ears that are most laden with Corn hang lowest down to the ground and holiest Persons have alwayes the humblest thoughts of themselves Hereby therefore I conceive are meant three things 1. She was full of that is abundant in good works as when it is said 2 Chro. 24 25 that Jehojada waxed old and was full of days the meaning is he grew very old and when it is said of wicked worldly men that they are full of Children 17 Psal 14. the meaning is they have many Children So Dorcas was full of good works that is she was a very good woman and did abound in good works To be full of good works is as much as to be fruitful Dorcas her good works were not few as the gleaning Grapes 24 Isa 13. when the Vintage is done or as the shaking of an Olive Tree two or three Berries in the top of the uttermost bough four or five in the most fruitful branches thereof 17 Isa 5 but she was full of good works like the Vine before it is gathered and the Olive Tree before it be shaken 2. She was full of good works that is She did not only abound but in some sort super-abound considering her condition She did very many good works even beyond the expectation of those that knew her when they compared what She did as they imagined with what She had they would not have thought that She had so rich a Treasury that would have furnished her to expend so liberally They could not but think that her fulnesse of good works abroad would bring her to want at home Yet so it was She did many good works nor did they draw her dry but some way or other She was supplyed that She still did more it is very probable that Dorcas was not a woman of great worldly Estate and if she had not been notable for her good works She might in other respects have lived obscurely enough But whatever her estate was She had a free heart and did not for fear of wanting her self hold back her hand from supplying the necessities of others The Widow that cast her two Mites into the Treasury is said to have cast in more than they that cast in greater gifts 21 Luk. 1 2 3. because what they gave was out of their abundance but she cast in all that she had So Dorcas was full of good works that is She did abound yea she did super-abound comparing her abilities with her expence She did more than she was supposed able to do 3. She was full of good works that is her works were not only abounding but abiding She did not satisfie her self with what good she had done 3 Phil. 13.11 Eccles 6. but still she did more with the Apostle she forgot that which was behind and though shee had done very much good yet still she with-held not her hand according to the injunction 6 Gal. 9 10. Let us not be weary in wel-doing for in due season we shall reap if we faint not as we have therefore opportunity let us do good Out of the good Treasure of her heart She was still bringing forth good things 12 Math. 35 She was like the Orange-tree of which they write that it is bringing forth fruit all the year long as some are ripe so others are still budding And as it is said of the Church of Thyatira 2 Rev. 19. her works were more at the last than at the first Hereby She made it appear that she was no Hypocrite who is moved by an external principle and doth his good works only for particular ends and therefore continues not always to do good But She was a sincere Christian whose good works flowed from an inward Principle of grace and were directed to an universal end Gods glory So then Dorcas was full of good works that is She did very much good more than could be expected from such a Woman and thus she continued to her death 24 Mat. 46. and so was one of those blessed servants whom her Lord when he came sound well-doing Good works are sometime strictly taken for works of Charity because that Love is the fullfilling of the Law Aug. lib. 10. de civ Dei ca. 1. hac sibi Deus vel pro sacrificiis vel prae sacrificiis placere testatur God accepts of works of Charity for sacrifices with such sacrifices God is well-pleased 13 Hebr. 16. Yea he accepts them before sacrifices I will have mercy and not sacrifice 9 Math. 13. But oftentimes good works are taken more largely for the whole obedience of a Christian so we are said to be Gods workman-ship created in Christ Jesus unto good works Sure it is 2 Eph. 10. the Law is the Rule of good works and therefore obedience to any branch 1 Joh. 3.4 of the Law is a good work as the breach of any part of the Law is an evil work and as the Logicians say there is no created being but it is reduced into one of the ten predicaments so there is no duty or good work commanded of us but it is contained in one of those ten words 10 Deut. 4. as Moses calls them that is Commandments These good works in other places of Scripture are called good Fruits 3 Jam. 17. Fruits of righteousnesse 1 Phil. 11. Fruits of the Spirit 5 Gal. 2. Fruits worthy of Repentance 3 Luk. 8. and amongst many other expressions they are called armour of light 13 Rom. 12. Good works therefore are
of a very large extent yet it hath pleased the Holy-Ghost to reduce them under three heads 2 Tit. 12. Sobriety towards our selves Honesty towards our neighbour and Godliness towards God So that when it is said Dorcas was full of good works the meaning is this She was very Sober Honest and Godly in respect of her disposition and full of Acts of sobriety honesty and godlinesse in her conversation Only take notice of this before I come to the Doctrine Though Dorcas be here commended for her good works yet the Scripture speaketh sometimes of good works by way of Diminution and debasing of them which in what respect it is done is very necessary for us to observe Take notice therefore when good works are compared with the righteousness of Christ in relation to justification then they are rejected as unable for any such use and called menstruous rags 64 Is 6. dross and dung 3 Phil. 8. when the best works we do are considered in the Court of Justification there they are damnable and have so much dross in them that God doth reject them as wholy insufficient but look on them as fruits of Faith done out of obedience to Gods command and with respect to his Glory and so the Scripture doth highly commend them Thus then the Scripture commends good works against the Antinomian who holds them unnecessary but condemns good works yea the best works against the Papist who holds them to be meritorious whereas when we have done all Nisi Deus per misericordiam pareret non haberet quos per justitiam coronaret in Ps 100. we must say that we are unprofitable and acknowledge with Augustine that unless God did spare in mercy he should find none whom he might Crown in justice surely he that relyes upon his works doth like a man that on a moon-shinie night mistakes his own shadow for a bridge and so falls into the River and is drowned Now let the observation be this All that make profession of the Gospel should accompany their profession with fruitfullness in good works So Paul gave in charge to Titus These things I will that thou affirm constantly that they which have beleeved in God be carefull to maintain good works 3 Tit. 8. two greek words are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it be their care and study the bent of their minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to maintain or rather to be examples and presidents going before others in good works these are the richest and most usuall styles of commendation in Scripture Moses a man mighty in words and deeds Cornelius 7 Act. 22. 10 Act 2. 7 Luk 4.5 9 Act. 39. 16 Rom. 23. 2 Tim. 1.16 a man fearing God and giving much Alms. The Centurion worthy of favour for He hath built us a Synagogue Dorcas made so many Coats for the poor Gaius the Host of the Church Onesiphorus hath Paul his earnest Prayers for mercy because he often refreshed him and as one observes wittily the Scripture speaks but little of the learning of the Apostles but much of their Acts. The reasons why Professours of the Gospel should be full of good works are these 1 because true Christian Religion doth not consist meerly in Negatives It is not sufficient to abstain from evil except we do good cease to do evil learn to do well 1 Isa 27. That Tree which bears not good Fruit 13 Luk. 7. is a Cumberer of the ground and shall be cut down for the Fire as well as that which boars ill fruit and poysons the ground We must not only put off Wrath Malice Blasphemy 3 Colos 8. c. filthy Communication and Lying but put on also bowels of Mercie Kindnesse Humblenesse of mind Meeknesse Long-suffering and above all Charity which is the bond of Perfection 18 Luk 11. Thou sayst that thou art no Extortioner unjust or Adulterer but this is not sufficient thou tellest of the evil works which thou dost not but where are the good works thou dost though he be usually accounted a good man that doth no evil yet he is rather an evil man saith Chrysostome that doth no good And we read that at the day of Judgement men shall be condemned not only for the evil that they have done 25 Matth. but for the good that they have left undone Many there are that seem to be Religious when they deceive their own hearts For pure Religion and undefiled before God and the Father is this to visit the Father-lesse and the Widow and to keep our selves unspotted from the world 1 Jam. 27. Hereby we give testimony of the truth of our Profession when we are fruitfull in good works For he that professeth himself to be a Christian and is barren in good works is like a painted Tree that stands only for shew like Zeuxes Vine painted so lively that the Birds came to pick at it thinking to have filled their bellies but went away hungry as they came or like the Fig-tree in the Gospel of which Christ thought to have eaten 21 Mat. 18 19. Ruffin Eccles Hist. lib. 2. c. 10. but when he came near it had nothing but leaves as one Moses renowned for piety said to Lucius reputed an Arrian Bishop tendring the confession of his Faith to clear himself Tush saith he what tellest thou me of the Faith of the Ears let me have the Faith of the Hands So thou tellest me that thou art a constant hearer of the word thou art able to discourse out of it but Oh man what tellest thou me of the Faith of the Ears or the Faith of the Tongue let me see the Faith of the Hands Few I confesse troubled with the deaf and dumb Spirits in these times Ubi bona opera non apparent ad extra ibi fides non est ad intra Mr. Burgesse but most having withered Hands It was a saying of Iohn Husse that where good works are not without there Faith is not within and so some learned men say that good works are necessary to preserve a man in the State of Justification though they do not immediately concurr to the Act as in a man although his Shoulders and Breast do not immediately concurr to the Act of Seeing yet if a mans Eyes and Head were not knit to those parts he could not see and though the Fire do not burn as it is light yet it could not burn unlesse it were so The chief scope of St. Iames his Epistle is to urge hearers to be doers and vain boasters of justifiing Faith to justifie their Faith by their works 2. God is gloryfied by good works therefore saith our Master 5 Mat. 16. Let your light shine before men that they may see your good works and gloryfie your Father which is in Heaven The men 31 Job 20. 29 Job 15. 1 Jam. 25. for whom our Heavenly Father is Gloryfied are such whose works shine before men who warm the Loins of the Poor and
to this duty I may not forget to give you some directions in the practice of it 1. The Alms which you give give them freely This is the rule Let him that sheweth mercy do it with cheerfulnesse 12 Rom. 8. For God loveth a cheerfull Giver 2 Cor. 9.7 if your Alms are extorted from you they cannot be called benevolence because not comming with good will I know not well what to call it but give it what name you will I am sure it is not acceptable to God For the will is so greatly concernd in this businesse that where there is not ability God accepts it for the deed 2 Cor. 8.12 therefore whatsoever ye do do it heartily as unto the Lord 3 Colos 23. let thy fountains flow forth saith Solomon 5 Prov. 16. To note how free we should be in works of this nature that our Alms should come from us like water out of a Fountain and not like water out of a Still that is forced by Fire And to shew this Freenesse we should not always stay till we be asked but consider the Poor and so take a course to releive their modesty 41 Psal 1. as well as their necessity For there are many needfull that yet are unwilling to ask We should not expect but prevent the crying of the Poor God Forbid the Heavens should not rain till the Earth first open her mouth For there is some ground that will sooner burn then chap. 2. What Alms you give give them with compassion Aliud est dare indigenti aliud affectum misericordiae cum indigente partiri Ansalm So we are commanded to remember them that are in Bonds as bound with them 13 Hebr. 3. This is called a drawing out of the Soul to the hungry 58 Isa 10. It is one thing to give our goods another thing to give our affection He that gives his goods to the Poor gives that which he is without himself but he that gives compassion gives part of himself 3. What Alms you give give discreetly I think I need not advise any to give more than he is able For every one will be carefull enough to look to that And indeed it is a mans wisdome so to help to light his neighbours candle that he do not put out his own Surely none need be more bountifull in giving than the Sun is in shining which though freely bestowing his beams on the World keeps notwithstanding the body of light to himself But we should be discreet in judging of the persons to whom we give Paeuperes Christi Some have ranked the Poor into three sorts First Gods poor or Christs poor such as have suffered loss of Estate for Christ or being otherwise fallen into poverty make profession of the Gospel Secondly Pauperes mundi Pauperes Diaboli the Worlds Poor such as have descended from poor Parents and so live in a poor estate Thirdly the Devils poor such as have Riotously wasted their substance whatever it was more or less that by wickedness have consumed their Estates and after they are consumed do yet continue in their wickedness being notoriously vicious and debauched Now certainly we are to have pitty on all these but not all alike Christs poor are most to be pittyed the Worlds poor next the Divels poor least of all Yet they must not be wholly neglected but as we would do all good offices to their Souls so we must not deny the doing of necessary offices to their bodies Do good to all but especially to the household of Faith 6 Gal. 10. 4. What Alms you give give them in simplicity 12 Rom. 8. Not like the Hipocrite that bloweth a trumpet before his Alms that he may have glory of men Our left hand must not know what our right hand doth 6 Math. 3. upon which some have commented thus Vid. Maldonate let not thy left hand that is thy wife know what thy right hand that is thy self doth Others thus let not thy left hand that is thy most familiar Friend know what thy right hand Qui laudem hominis intuens dedit sibi non pauperi dedit aut siquid dedit vendidit non donarit that is thy self doth But the scope of our Saviour is plain which is to warn us against Hipocrisie and vain-glory in giving Alms For as Maldonate well observes upon the place He who gives Alms to get the praise of men gives them to himself and not to the poor or if he give any thing he hath rather sold than given it The poor could not pay him for his Alms but others do it for him For whilst they only behold him that receives they commend him that gives et praetium est illi videri It is a reward to him to be seen to give Therefore Jerome taxed a noble Roman Dame Vt Religio sior videretur who being at St. Peters Church there with her own hands gave peices of mony to the poor people that she might seem to be more religious This saith Hierome in his Epistle to Nepotian is rather to be called an hunting after praise Venatio magis quam eleemosyna dicenda than a giving of Alms in simplicity 5. What Alms we give let us give them seasonably Let us not put them off till our death In the morning sow thy seed begin soon and then hold on In the Evening with-hold not thine hand Poenitentia vora nun quam sera sed rarò vera si sera 11 Eccl. 6. I do not condemn Funeral beneficence but I prefer the other and I think the same may be said of Liberality that is usually said of Repentance true liberality is never too late but late liberality is seldom true He that gives not till he dyes shews that he would not give if he could keep it longer That which men give thus saith Bishop Hall they give it by their Testament but I can scarce say that they give it by their Will 112 Ps The good mans praise is Dispersit he hath dispersed his goods and not left them behind him Mr. Hieron on the Text. I read lately an Embleme of Charity comprehending all or most of these directions A child with a merry countenance covered in a cloud with a bloody heart in his hand giving honey to a Bee without wings First a child to note that we should begin this work early looking merrily to note that we should do it cheerfully covered in a cloud to note that we should do what we can to hide our Liberality with a bloody heart in the hand to note with what sensible compassion we should do it Lastly giving honey to a Bee without wings to a Bee not a Drone that will not work and to a Bee without wings that cannot work to note that we should give discreetly not to the Loyterer but to the Labourer whom God hath disabled from working So much of Dorcas practice She was full of good works in the General
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
an entrance may be ministred unto us abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1 11. It is time now that I hasten to a conclusion I have spoken what I intend of Dorcas in the Text. Let us now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me leave to parallel the Dorcas that is dead in our days 27 Pro. 9. with the Dorcas that was sick and dyed in those days And surely in water face cannot answer to face more adaequately than her conversation that is now dead did answer to Dorcas whilst she was alive But before I fall on this I beg leave to enter two Pleas in this Holy Court The one on the behalf of others the other on the behalf of my self First I profess that I was not desired either directly or obliquely by the Person deceased or any of her Relations or other to speak any thing of her Alas it needed not 11 Hebr. 4◠31 Prov. 31. for though dead she yet speaketh and her own good works whereof she was full were sufficient to praise her in the Gates The second Plea I enter on the behalf of my self and that is this if I had been desired yet I should not have said any thing of her had I not known her my self and took it for granted that many others knew her to be a person exemplary for Piety and so worthy to be commended as a pattern for our imitation Therefore what I do in an extraordinary case I do not intend to bring into an ordinary use or encourage others to do it And now having put in these two Pleas I set my self to the work I know Ne immittas pecus tuum in pratum ubi non est sepes I have matter enough if not more than I can Methodically dispose But I remember the councel of the Proverb Put not thy Cattel into a pasture where there is no hedg Therefore I will bound my self within the limits of the Text. First then it is said of Dorcas that she was a Disciple so was the Gentlewoman deceased and as it is said of Maason not only a Disciple but an old Disciple 21 Act. 16. and her Age rendred her Disciple-ship the more Honourable for the hoary Head is a Crown of Glory if it be found in the way of righteousnesse 16 Prov. 31. hoariness is then honourable Canities tunc venerabilis est quando ea gerit quae canitiem decent Chrys when it doth such things as becomes such an Age. So did she behave her self as Paul bids Titus direct the Aged Woman 2 Tit. 3. She was in behaviour as becommeth Holiness and a teacher of good things Her conversation was a dayly Sermon to the young women about her Now when I say that she was a Disciple my meaning is as in the entrance I explained it first that she was a professour of the Gospel and this she was not ashamed of but accounted her glory and therefore would not dissemble her profession in any place or amongst any company She was not like those effoeminate women Tertullian speaks of who were pudoris magis ne mores quà m salutis And though she did not as she did not expect to escape the scoffings and reproaches of wicked persons yet being conscious to her self of nothing whereof they might accuse her having the witness of a good Conscience she accounted her accusations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .. her glory and thought that they did but according to the Attick phrase wash her fairer with such aspersions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have often observed it in her how she despised the shame which attended the profession of the Gospel She was a Disciple that is a Learner one that had her dependance upon the ordinary means of instruction She was not like those that having got a little knowledg by the Ministery come to be puffed up and afterwards contemn it herein dealing with us as Mules do with their Dams having sucked our Milk they kick us with their heels She was farr from the fancie of perfection either in knowledge or grace and therefore was she sensible of the necessity of the means 1 Pet. 2.2 3. She was converted by the Ministery of the word and so she desired the sincere Milk of it to grow thereby having once tasted how gracious the Lord is The Ministery she allwayes looked on as a Divine calling and the ordinance of preaching as the means 4 Eph. 11 12 13. whereby God would gather in and build up the Saints till the comming of Christ and though she had attained to a great measure both of understanding and holiness more than ordinary and had her aboad in a place where she enjoyed the best helps to increase them yet she despised not the weakest means Two Two things there were indeed which she disliked that men should take upon them the Ministery as a calling who had not a lawful calling to it 5 Heb. 4. The other was that very young experienced men should take upon them this weighty Office She thought them like young Children that would be feeding and serving themselvs before they knew with what hand to do it or were able to distinguish between the right hand and the left So do they take on them to feed not only themselves but others not only with Milk 5 Heb. 14. but strong Meat before they have their Sences exercised to put a difference between the right hand and the left between Truth and Errour She was sensible what advantage such Preachers give to Papists and Sectaries and therefore it was a desire of the credit of the Ministery together with the successe of it that made her wholly to dislike the one and in a great measure to dislike the other Dorcas was full of good works so was this our Dorcas Good works are two-fold either inhoerent wrought in us or transient wrought by us She was full of both First of good works inhoerent wrought in her that is of the graces of the Spirit 45 Psal 13. Like the Kings Daughter all glorious within And her adorning was chiefly of the hidden man of the heart in that which is not corruptible for after this manner in the old time 1 Pet. 3.4 5. the holy women also who trusted in God adorned themselves She accounted Gods Image her greatest brightness and glory 3 Rom. 23. grace was her Jewel and her Soul was a Cabinet full of such Jewels The first means of her conversion unto grace I have heard her sometimes say was the ministery of one Mr. Rhodes a painful Preacher who at that time lived in or not farr distant from Hull Before that time she would say she was very vain ignorant and inconsiderate and yet it may be her vanity then was as good as that which passeth for great grace among many now I mean strict civility but being once spiritually illuminated with Paul she accounted that which the World esteems
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
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