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 [Page 2] 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.

1 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 [Page 3] 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 2 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 [Page 4] 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.

3 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 by the name of Japho, 19 Josh. 46. 2 Chro. 2.16. now it is called by the Inhabitants Sappho. VVe find no mention made of Joppa, but in this and the next Chap­ter, throughout the whole New Testament; and it is very pro­bable, had not Peter Sojourned there, and Dorcas Lived and Dyed there, that we had not heard of it at all. Now so long as Dorcas is had in memory, Ioppa will not be altogether forgotten. Of Zion it shall be said (in Way of honour) this and that man was Born there. 87 Psal. 5. Good Persons are an honour to the pla­ces that they live in, and together with their own names transmit the memorial of their Habitations to posterity. Beth­lehem was but little among the thousands of Iudah, 5 Mich. 2. yet it is become famous, because it was the place of Christs birth, 2 Mat. 6. VVe read how Cities, yea whole Countries have contended for the birth and breeding of famous men. Religious persons are not only a blessing to the places of their abode, whilst they live; but a credit also, after they are dead. As you know, that little Spring amongst us is become famous, because of that great River of Ouse flowing from it, which is so advantagi­ous to the Country round about: So many places, though in o­ther [Page 5] respects obscure and ignoble, and might have continued so without observation or remembrance, have become famous, and their memories perpetuated in succeeding generations, by the birth or residence of some honourable person. Let us learn from hence to live so, that we may not be a discredit to the places we live in; There are three things that are the glory of a Country, Arts, Sciences, and Religion; If we desire to honour the places of our Nativity or abode, we must neither be Idle, Ignorant, nor Prophane; if we be, the Earth that we tread on bears us, but we are a burden to it; the Air we breath in, enlivens us, but we are an infection to it. 4

Her profession, a Disciple. Disciple was the usual appellation by which those that professed the truth, were called at the first plantation of the Gospel; at its first original, it was appropriated to those who were the special Attendants of our Saviour, so the twelve Apostles are called the twelve Disciples, 10 Math. 1. Afterwards as the Church increased, so the name grew more common; so that in Christs time they that were frequently his Auditors, are called his Disciples, 6 Joh. 66 and those which afterward were first called Christians at Antioch, 11 Act. 26. were before that time called Disciples; now this title is given to Dorcas 1. ad Honorem, 2. ad Documentum. 1. ad Honorem for Honours sake. To be a Christian, a Disciple, a Professour of the Gospel, is a great honour to any Person, to be such an one, not in a large sense as the name of Christian and Professour is now used (for it would make a mans heart even abhor and loath to see what kind of Professours and Christians we have in our days) but to be such an one in that strict acceptation, that Dorcas is entituled here, is a Persons great honour: Certainly, if holinesse be the greatest Honour, and piety the best Nobility, then they are to be reputed the most Noble and Honourable Persons, who are Professours of Holiness, wicked men them­selves canot gainsay it, when they see that the Profession of ho­liness is accompanied with the Practice of Piety. How often do we meet with that of David in the Psalmes? Lord I am thy Servant, and no doubt but he thought it a greater honour to be the Servant of God than the King of Israel. There are three callings in Honour styled Professions, and they are the calling of the Lawyer, the Physician, and the Divine; all other callings are accounted less noble, Liberal and Ingenuous: but there is a calling and Profession for Nobility beyond all these, and that [Page 6] is the calling and profession of Christianity. How have the greatest Princes and Personages on the Earth Gloried in titles of this nature? as the King of Spain in being called the Catho­lick Prince; the King of France in being styled the most Christian King; and our Kings of England have thought them­selves more famous for the title of Defenders of the Faith. Sure it is, that as there is nothing more honourable than Christ and the Gospel, so there is no Profession more honourable than the Profession of the Gospel and Christianity; 1 Phil. 27. when they that professe the Gospel have but a care to honour it by walk­ing, as becometh the Gospel: and what though there be some Professours, who are vile Persons, the profession, though less honoured, is no less honourable. The Ministry is a most ho­nourable calling, though there be many unworthy Ministers. As soon may we think to scour the spots out of the Moon, as purge the Church of all unworthy Members. Let the shame be cast, where the blame is, there is no shame in being a Chri­stian, or in professing to be so, but it is a shame to profess the Gospel and practice quite contrary to it: indeed the profession of the Gospel is so honourable, that Loose-Livers, Prophane Persons, and Hypocrites (if we knew them) are not worthy the name of Professours.

If then to be Professours be our honour, let us glory in it; and if our profession of the Gospel shall make us vile in the eyes of wicked men, 2 Sam. 6.21 22.14 Rev 1 [...]. 9 Rev. 4. let us resolve with David in another case, I will make yet a greater profession, I will be more vile. They who received the mark of the Lamb, had it in their foreheads a visible place, to note, that they should not be ashamed of it. I will speak of thy testimonies before Kings (saith David) and will not be ashamed. 119 Psal. 46. We live in an age, wherein Nazianzens complaint of old may be renewed, nothing is so delightfull as the deriding of a Christian; applause and prefer­ment waits upon them that can [...] rail upon honest men in handsome language. Michol was barren untill her death, 2 S [...]m. 6.23. for scoffing at David dancing before the Ark; but I know not how (saith a learned man) Michol is become fruitful, after her death, of a scoffing generation. What then? shall any that makes profession of the glorious name of Christ be afraid of words? 12 Heb. 2 then may Prophane Persons scoffe indeed: let us rather despise the shame, yea we may glory in this shame; the Apostles rejoyced, that they were accounted worthy to [Page 7] suffer shame for his name, 5 Act. 41. Oh that ever men, who desire to be called Christians, should yet be ashamed to make profession of Christianity, that they should judge that their shame, which is their greatest glory. Let us remember what our Saviour saith 8 Mark 38. Whosoever shall be ashamed of me and my words in this adulterous and sinfull generation, of him also shall the Son of man be ashamed, when 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 2 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 [Page] 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 [Page 9] 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 [Page 10] 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.

1 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 [Page 11] 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. [Page 12] 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 [Page 13] 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 [Page 14] 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 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. [Page 15] 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 Ro [...]. 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 [Page 16] consequentiae, by a necessity of consequence, because good works do flow from the very essence and being of Faith. Lastly, Necesit [...]e med [...]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, [...] 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. 4 [...]. 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 work [...], 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 [Page 17] 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. [Page 18] 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 [Page 19] 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. [...] 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 3 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. [Page 20] 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 [Page] 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 [Page] 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 do that which God is so forward to accept of: be not so unkind as to withhold that from God, which he is so ready to take as so great a kindnesse from you. 22 Job. 2.3. The Lord stands not in need of any of your gifts, yet he is pleased with your ingenuity: you cannot be profitable to the Almighty, but you may be pleasing to him; and what is there you can desire more than acceptance with God and Christ, who tels you, that whatever ye do to the least of his Brethren, he takes it as done unto himself, 25 Math. 40.

3. 14 Math.Lastly consider, that by giving you shall gain; as the bread broken in the Gospel, multiplyed. Ask and have is the rule of Prayer; but give and have is the rule of Liberality. He hath dispersed, he hath given to the poor, His horn shall be exalted with honour, 112 Psal. 9. He shall have a Cornu-Copia of bles­sings, Riches, and Honour too, to boote: and his Arms shall be an horn effundent in a barren Field. Miseros pro pa­tientia, miseri­cordes pro be­nevolentia. That saying of Leo is worthy our observation; the Divine justice and wisdom (saith he) suffers many to labour under great miseries, that he might crown the miserable for their patience, and the mercifull for their be­nevolence. Paul compares giving of Alms to the sowing of Corn, Ad semi nantis potius quàm ad suscipientis lu­cra cedit. A [...]nbr. 2 Cor. 9.6. now as sowing Corn turns more to the benefit of him, that soweth it, than of the Earth that receiveth the Seed; so in giving of Almes, the advantage is more to the Giver than the Receiver. This is one advantage you see: The times we live in are times of great sickness and visitation now [Page 23] God hath promised, that he will have a special care over such, as are mercifull to the poor, 41 Psal. 1. Blessed is he that con­sidereth the poor, the Lord will strengthen him upon the bed of languishing, thou wilt make all his bed in his sicknesse, thou know­est not how soon it may be thy lot, to be visited with sicknesse: If thou considerest the condition of thy poor Brethren in distress, thou art sure to have carefull attendance, honourable attendance, not only an attendance of Angels, but God himself; he will make thy bed and strengthen thee upon thy bed. This Certain­ly is a great Priviledge, and thou canst not believe it and be in­considerate in this case. Again, hereby thou shalt convey a bles­ing to thy Posterity, 37 Psal. 26. he is ever mercifull and lend­eth, and his seed is blessed. Thirdly, this is a means to sancti­fie your Estates to you; 11 Luk. 41. give Almes of such things as ye have, and behold all things are clean unto you. But Lastly, 19 Math. 29. what is all this to that hundredfold, which you shall receive in the life to come? when you shall for the bread that ye have dealt to the hungry, be fed everlastlngly with heavenly Manna, Angels food: for the water wherewith you have refreshed the Thirsty, drink of the Well of life for evermore: For the Garments wherewith you have covered the naked, walk with the Lamb in white: and for every pecuniary act of charity, receive a Crown and a kingdom glorious, incorruptible, and that fadeth not away. Appl.

Be pleased likewise to receive this Doctrine with all readiness of mind. 8 Amos 11. I cannot but complain of a great Famine and Dearth of Alms-deeds, though (blessed be God) we have neither a Famine of Bread nor of hearing the Words of the Lord. What should be the reason of it, I know not, it is because men are a­fraid of Poperie and dare not give much, lest they should be thought ambitious to merit thereby? No, No; the reason is, because the pride and private luxury of our days are such, 4 Jam. 2.3. Auro parietes, auro laquearia, auro fulgent capita columna­rum, & nudus atque esuriens ante fores no­stras Christus in paupere mori­tur. Hieron. ad Gaudeat. that they cannot maintain these but with the starving of Charity: this makes men that they are ever coveting, and yet so far from gi­ving that they never have enough: Like unto Kites and Gleads that are ever watching and catching for prey, and yet remain Carrion-lean, because converting the greatest part of of their nourishment into long feathers. We see it is ordinary for walls to be cloathed and men to go naked, yea as Jerome complaind, Walls and Pillars of Houses shining with Gold, and Christ in a poor man ready to dye, naked and hungry before the doors. Oh [Page 24] surely, much of this might be spared and given to the Poor; but so it is come to pass, that the lean Kine have devoured the fat and it cannot be known (but by their pride) that they have eaten them up. 41 Gen. 19.20 21. This makes the Papists to call us Solisidians; and gives occasion to others, to break such jests on the heads of men eminent in the Church, as he did upon the Jesuits (whom in forain Nations they call Apostles) the Apostles indeed shewed the World Heaven, left the Earth to Earthly men and got Heaven themselves: but we are more beholding to our new ones, For they shew us Heaven, leave it to us to purchase, in the mean time seeking only for themselves earthly possessions. I beseech you therefore, as yee tender the credit of your Profession, that you would make more conscience of this duty, as ye abound in Faith, in Utterance and Knowledg; see that ye abound in this grace also, 2 Cor. 8.7. and remember the words of our Lord Jesus how he said, it is more blessed to give than to receive. You cannot say, 20 Act. 35. (as they 25 Math.) When saw we any hungry or athirst, or strangers, or naked, or sick, or in Prison, and did not minister unto them? you either see or hear of such every day; the world is an Hospital full of them, why then do ye not minister unto them Bernard shall tell you; Serm. 21 sup. Cantic. ask a covetous rich man, what he thinks of those, that laying out what they have for Gods glory and the re­lief of those that are in necessity, do thereby purchase unto them­selves the rich merchandise of heaven with their earthly substance whether they do wisely or no? Procul dubiò respondehit, sapienter. without doubt he will say, that they do wisely. Ask him again, why he himself doth not that, which he so well approves of in another? Profectò domi­na avaritia non permittit. I cannot, will he say, why? Madam Covetousness (or Madam Pride) will not suffer me. But remember that he shall have judgment without mer­cy, that hath shewed no mercy, 2 Jam. 13. whereof we have an example in Dives, 16 Luke. who because he would not give Lazarus a crum on Earth to alay his hunger, was denyed a drop in Hell to quench his own thirst.

But whilst I am stirring you up 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. [Page 25] 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 [Page 26] 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 [Page 27] 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, 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 [Page] 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 [Page] 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 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 [Page] 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. [...]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 [Page 31] 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 [Page 32] 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 [Page 33] 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 quàm 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 2 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 [Page 34] 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.

2 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 precious, to be but drosse and dung in compa­rison of the excellency of the knowledge of Jesus Christ her Lord. 3 Phil. 7, 8. More particularly.

She was full of the Grace of Faith; and therefore notably well acquainted with the promises, Pabulum fidei. which are the food of Faith: A diligent attender on the word, Organum fidei. 10 Rom. 17. Nutrimentum fidei. the instrument of Faith: An earnest desirer, and a most conscientious frequenter of the Lords Supper, the means to increase it: and by reading the promi­ses, [Page 35] hearing the Word, receiving the Sacrament, joyned with a special Act of application in them all, she had attained to a kind of Plerophorie, a full assurance of Faith. 10 Heb. 22. When she was now Sick, she told me that since her conversion, she had at several times many doubts and fears arising in her Heart, Satan desired to Winnow her as Wheat, but (said she) my Faith failed not. God did enable her still to hold fast her integrity, 22 Luk 31.32. 2 Iob. 3. and Satans shaking her with his temptations, did but help to establish her the more afterwards, and well indeed might she hold fast the integrity of her Faith, who continued to hold fast the integrity of her Obedience, walking as Elizabeth in all the Commandements and Ordinances of the Lord blameless, 1 Luke. 6. ma­king such Conscience of the discharge both of her personal and relative duties, that so farr as I have observed or been acquain­ted, though many Daughters have done vertuously, yet she ex­celled them all. The strength of Faith is best judged of, 31 Prov. 29. when brought to the Tryal. And I shall never forget her deportment under the sad death of her most dear Husband. Mrs. Stilling­ton. When I took upon me the boldnesse to ask her in private (her Daughter be­ing then only present) whether she did under this affliction doubt of Gods Fatherly love, or whether the guilt of any Sin, but those which are called Sins of dayly incursion, Quotidianae incursionis. Te [...]t. pressing her Conscience did render the affliction more bitter? her answer was, she did not doubt, she was assured of Gods love: She looked on God at that time as an angry Father, but she had e­ver found him, and then knew him to be a loving Father. And for the guilt of any Sin pressing her Conscience, she acknow­ledged that her infirmities were many, 1 Nehem. 11. 119 Psal. 5. and though her desire was to fear Gods name, and to direct her wayes according to his Statutes; Yet she was defective in many things: and fell short of her duty (that was her grief) of her desire likewise (that was her comfort) but she professed that her Conscience did not accuse her of any wicked or willful disobedience, 119 Psal. 104. 119 Psal. 6. she hated every false way, and had respect unto all Gods Com­mandements at all times: 79 Psal. 8. only she feared that in this affliction God might remember former iniquities long since committed, which, it may be, she had not throughly humbled her self for. I asked her then, why she was so sorrowful? the substance of her reply was, that she thought a more than ordinary measure of sorrow was in such cases lawful, being warranted out of the Scripture by the examples of good men; and also convenient [Page 36] to express the sense of Gods hand upon her; but yet she desired (she said) and would endeavour so to restrain her grief, that it might neither offend others, nor dishonour God.

Being thus full of the grace of faith, she could not but be full of love, seeing faith where it is, works by love. A great lover she was of the ordinances, 5 Galat. 6. a lover likewise of Gods people▪ her delight was in the Saints of the earth, in her eyes a vile person was contemned, 16 Psal. 3. 15 Psal. 4. Christum hospi­tantem in Au­gustino. but she honoured them that fear the Lord: where she saw any thing of Christ, she loved the person, as Ambrose loved Christ dwelling in Augustine. I think one of the greatest arguments of a mans love to Christ, is, when it puts him upon endeavours to gain others to the love of him: and in this very thing she spent most of her time (wherein through Gods blessing) she laboured with such successe, that beside her natural daughters, I doubt not but she hath many other daugh­ters in the faith, 1 Tim. 1.2. who may arise up and call her blessed: such whom she was a special instrument either to beget unto Christ, 31 Prov. 28. or afterwards to build up in their holy faith.

She was full of the spirit of prayer and supplication; in which duty she was very frequent according to the injunction of scri­pture: 12 Za. 10. 4 Colos. 2. 1 Thes. 5.17. and though she was not an Euchite, so as to neglect all other duties of her calling, yet she remembred that all things are sanctifyed by prayer, 1 Tim. 4.5. and therefore would never omit it. Nazianzen would have men so much in this duty, that they might be able to shew the wounds of the knees, [...]. and there is a figure in the Heavens which Astronomers call, in the knees. Sure I am, this Gentlewoman, if any, might have shewed the wounds of the knees; for set aside her private and family devotions, I have seen her my self once, twice, & more than the third time in private meetings use this gesture for four or five houres toge­ther: and though age and her infirmities might have tolerated her another posture, yet I have observed to my admiration, that for so long time she hath seldome changed her gesture, when others more young and strong have made use of their liberty to sit or stand. 12 Rom. 12. It is not enough that we be frequent in prayer, un­lesse fervent; no more did this servant of God think it. The Orator said once of the Athenians (comparing them to men running up an hill) they breath much, [...]. but have little strength; so many men in prayer breath much, but have little strength: whereas Basil would have us with an holy impudence to make God ashamed, 32 G [...]n. 26. [...]. that he cannot look us in the face, if he deny our [Page 37] importunity. Such a powerfull faculty had this Gentlewoman in prayer, as I have heard those that lived with her acknowledge and admire. One thing of her practise in this duty, I may not omit; and that is, she used to go to prayer with her children alwayes about five of the clock in the afternoon, and then exa­mined them: and because she was sensible, how much the wel­fare of the Church depends upon Gods guidance of the Gover­nours thereof, therefore in her devotions she never forgot to pray for the King, and taught her Children, while they were yet young, to do so. 1 Tim. 2.2.

She was full of humility, which is the grace of all other gra­ces. 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 [...]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 [Page 38] 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 [Page 39] 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 [Page 40] 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 peoples not loving of thee, but do thou labour to love them, and thou shalt never answer for their not loving of thee.

[Page 41]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 [Page 42] 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 ca­du [...]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 Do [...]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 [Page 43] 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.