The Life and Death of Dorcas, Sermon
THE LIFE AND DEATH OF DORCAS.
ACTS 9.36.
There was alſo at Ioppa a certaine woman, a Diſciple named Tabitha, (which by interpretation is called Dorcas) ſhee was full of good workes and almes which ſhee did.
37.
And it came to paſſe in thoſe daies, that ſhee was ſicke and died.
THis which I hauehave read is the entrance into a very memorable ſtorie,The generall ſtate of the place. touching a teſtimonie which God gaue to the word of his grace, by enabling Peter to reſtore a dead woman vntounto life. I am now to treat of it, as an entire parcell in itſelfe, and being ſo conſidered, I may terme it, A compendious or briefe report of the life and death of a certaine worthy Matron, whoſe dwelling was in Ioppa, whoſe name, in the Syriacke tongue, Tabitha, as much in effect as that which in Greeke is called Dorcas: a name very honourable now becauſe it was hers, though in it owne natiue ſignification not ſo gracefull, it being as much to ſay as in Engliſh, Roe, or Goat: no more preiudice to her who was a ſheepe of Chriſts, then it was behoouefull to traiterous Abſhalom that by the purport of his name he was the father of peace. I will not ſpend time about theſe circumſtances of her name and dwelling, though both might aſtoord vsus good matter of inſtruction: the one, to ſhew how that (…. God ſaid to Moſes) aEx. 33 17.the relig…ous finde that fauour in the ſight of God, that he knoweth them by name, and that, although it bee their portion heere to hauehave their names put out as euill bLuk 6 22., yet ſtill they are written in heauen cLuk. 1… 20., in the Booke of life of the L…e dDeu. 13 …., out of which they ſhall neuer bee razed eRe… 3.5., whereas the wicked though they thinke to get them a name fGen. 11.4., and lay plots to keepe their name in remembrance g2. Sam. 18.1…., and to that end doe call their Lands by their names hPſ. 49 11., yet their name ſhall not iPro. 10 7., and ſhall bee left by them as a curſe vntounto Gods choſen kIſa. 65.15.: the other, of her dwelling might bee brought to minde vsus, that the Lord knoweth our dwelling lIſa. 27.28. Reu. 2.13., and ſo by conſequence is accustomed to all our wates mP…. 139.3.. If we walke in obedience before him, no place can hinder our acceptance with him: his ere is as well to Ioppa as to Ieruſalem▪ and if wee walke ſtubbornly against him nLeuit. 26.23., no place can throud vsus from his hand. For, Whither ſhall wee flee from his preſence? oPſ. 139 7.And, The e…e of the Lord in eueryevery place ſhall behold the euill and the good pPro. 15.3.. Thoſe things I could vrge from theſe circumſtances: but becauſe I am now like to a poore traueller, that hath farre to goe and little to ſpend, much matter before me in my text, but not much time before me to deliuer it in, I will therefore ſelect ſuch things as may ſort with the purpoſe of our meeting, which as it is to ſolemnize the funerall of a deceaſed Matrone, ſo it ſhould bee to take occaſion thereby, ſo to number our daies that we applie our hearts to wiſedome Pſ. 90.12, and ſo to order our daies by paſſing the time of our dwelling heere in feare 1 P…t. 1…., that (which is the reward of godlineſſe) God may doe vsus good in our latter end D…u 8.16.I come therefore to thoſe two generall points, the Life, and Death of Dorcas, the one,The diuiſion in the place into 2. parts. verſ. 36. the other, verſ. 37. Touching her life, there are two things conſiderable: 1. Her profeſſion (a Diſciple): 2. The fruits of her profeſſion (full of good workes &c.): The things conſiderable in the firſt part.two things which ought to kiſſe each other in the life of a Chriſtian. A profeſſion without fruit, is groſte hypocriſie? A kind of fruit (for ſo there may be) without a right profeſſion, is boote leſſe formalitie: but both together, knowledge to guide obedience, and ob… dience to teſtifie the truth of the knowledge, that is Chriſtianity. In whom I can finde theſe two, of him I may ſa…, Behold indeed an Iſraelite in whom is no guile tIoh. 1.4…? This is the man of pure heart, and innocent hands, that ſhall aſcend into the mountaine of the Lord uPſal. 21.…. Let me ſpeake of both a-part, I may diuide them in my diſcourſe, but in…o …r courſe, neither you nor I, may ſunder them.
1. Her profeſſion, a Diſciple. The 1. thing in the … part.Diſciple was the cuſtomarie name by which thoſe that profeſſed the truth were called in the prime daies of the Goſpell. In the beginning it was a title more pe…uliar to thoſe that gaue their ordinarie attendance vponupon our Sauiour: The twelue Apoſtles are called the twelue Diſciples xMat. 10 1.; but yet euen then, the name was enlarged, his ordinarie hearers are called his Diſciples yIoh 6.66.and Ioſeph of Arimathea, is ſaid to hauehave beene a Diſciple zIoh. 19 38.. After Chriſts aſcenſion, as the number of beleeuers was enlarged, ſo the name grew more common: as in this very chapter, the true profeſſors whom Saul did perſecute, are called the Diſciples of the Lord aVer. 1., Ananias is t…rmed a Diſciple bVer. 10., and thoſe which were after at Antioch, called Chriſtians (where that name was firſt taken vp,) were before that time called Diſciples cAct. 11 2….. A Diſciple is as much to ſay in Engliſh as a learner, and the beleeuers were ſo ſtiled becauſe they were ſuch, as in a deſire of ſauing knowledge had their dependance vponupon the ordinarie meanes of inſtruction, (the preaching of the word.) So then, Dorcas a Diſciple, that is Dorcas a ſcholer in the ſchoole of Chriſt, a ſubmitter of herſelfe to the ordinance of God for the ſauing of her ſoule. Shee was none of thoſe Learners whom the Apoſtle blameth, which learne to go about from houſe to houſe &c. d1. Tim. 5.13.but ſuch a Learner as Lydia, which attended to thoſe things which were ſpoken of Paul eActs. 16.14.. Her being a Learner, is (as other Scripture) written for our learning fRom. 15 4. The 1. Doctrine., and the Doctring which it affordeth to vsus, is this. That, to be a learner of religion by the meanes ordained of God, to teach religion is a part of the very eſſence and Being of a Chriſtian. Theſe two words a Diſciple, and a Chriſtian, are as wee are wont to ſay in ſchooles, termes conuertible, as thus; If a Diſciple, ſurely a Chriſtian: If a Chriſtian, ſurely a Diſciple: If no Diſciple, no Chriſtian: If no Chriſtian, no Diſciple. I know there be alſo many counterfet Diſciples, and ſo there be alſo many counterfet Chriſtians, and many ſeeme to be Diſciples, which yet are no Chriſtians, and many alſo take vponupon them to be Chriſtians, which by no meanes will be Diſciples: yet ſtil doth that which I hauehave ſaid remaine true, that, ſuch as is a mans Diſciple-ſhip, ſuch is his Chriſtianitie: If a true Diſciple, a true Chriſtian, if but a formall Diſciple, ſurely but an hollow Chriſtian. I will appeale to any mans iudgement, be it that he be but (as it were) a man of yeſterday gIob. 8 9.in Religion, to tell mo, what other thing is ment, by this, that Dorcas was a Diſciple, then this Dorcas was a belieuer, a woman conuerted by the Goſpell, to the Chriſtian Faith? So that this obſeruation is iuſt from hence, Either a Diſciple, or elſe, no Chriſtian. To this for a fuller confirmation we may ioine that ſpeach of Chriſts to the Apoſtles, when he ſent them out to preach: Go, and teach all nations, or word for word from the Greeke, go make them Diſciples hMat. 28.19. foreign &c.If you can bring them once to this, to ſubmit themſelues to be taught of God in his owne ordinance, you hauehave won them. When our Sauiour would ſhew what marke his ſheepe hauehave, he declareth it to be an Eare-marke, my ſheepe heare my voice iIoh. 10.27., they hauehave the wiſe and obedient eare kProu. 25.12., Now a good Hearer and a good Diſciple are all one. Againe, No man can be a Chriſtan indeed, vnleſſe he be a beleeuer: for what is a Chriſtian, but a man in Chriſt l2. Cor. 5.17., and how cometh that vnion betwixt a man and Chriſt but by Faith mEph. 3.17.? and how ſhall a man hauehave Faith, but by being a Diſciple? Faith is by hearing nRom 10.17., and Hearing is the inſeperable quality of a Diſciple: Further what Chriſtian will you call him, that ſhall not be ſaued, and what Saluation is there for him, that forſaketh that olde beaten path, Heare, and your ſoule ſhall liue oIſa. 55 3.. Beſides, how is hee a Chriſtian, that doth not know God, and him whom he hath ſent Chriſt Ieſus pIoh. 17, 3., and who can know ſo much vnleſſe he be a Diſciple? man of himſelfe doth not know it, (for, eueryevery man is a beaſt by his owne knowledge qIer. 10.14, Man of himſelfe cannot know it, (for it is fooliſhneſſe vntounto him r1. Cor. 2.14.: hee muſt attaine to it by donation from God, or elſe he can neuer vnderſtand it, (for a man can receiue nothing except it bes giuen from aboue ſIoh. 3.27.: If he muſt expect it from God, beggers muſt not chuſe, and hee muſt fit himſelfe ſo to receiue it, as God is pleaſed to beſtow it, and he will not beſtow it but by the folly of preaching t1. Cor. 1.21.: a man muſt ſit him downe in the Diſciples forme, or hee ſhall neuer obtaine it. I know the world will account him but a foole who tieth himſelfe to this courſe, but this is that Fooliſhneſſe of God, which is wiſer then Men 1. Cor. 1.25.and he who ſeemeth to be wiſe in this world, muſt be a foole, that he may be wiſe x1. Cor. 3.18.. This briefely, to cleere this Doctrine.
Now, for vſe, if none be Chriſtians but Diſciples, and none Diſciples, but ſuch as hauehave choſen Maries part, to ſit at Ieſus feet to heare his preaching yLuk. 10.39., and what Feet are there now left vntounto vsus but thoſe beautifull ones, which bring glad tidings of peace Rom. 10.15.? Tell mee then (I pray you) what plentie is there of Christians? Sure I am, the number of Diſciples is not great. I know, Hearers there bee many, but not eueryevery Hearer a Diſciple. By that t…me the number of Diſciples are ſhoaled out from the great preaſe and multitude of common Hearers, I will tell you how it will be. Iſrael went out to fight againſt Aram: Iſrael pitched on the one ſide, Aram on the other ſide: The children of Iſrael were like two little flockes of Kids, but the Aram…tes filled the Countrey 1 King 2….…7.Heere is the very true proportion betwixt the great ſwarmes of Hearers, and the ſmall handfull of Diſciples. There bee many things doe make men Hearers, as, neceſſitie, authoritie, hypocriſie for…alitie, affectat…on of noueltie, &c. But there is but one thing makes a man a Diſciple; a ſettled perſwaſion that, that whereto a man ſubmitteth himſelfe as a Diſciple, is the very Arme of the Lord …. 5….1., and the power of God vntounto ſaluation R…. 1.16. And if we bring Diſciples to this ſcantling. I beſeech you aske the men in your own coats, where wee ſhall finde them. Surely the men of this generation are not yet poſſeſſed with the neceſſitie of dependance vponupon that Teaching courſe which the Lord hath ſanctified to the gathering together of his Saints Eph. 4.2. The multitude paſſeth it ouer in a kinde of careleſneſſe, not ſo much as euer putting to the queſtion, what is to bee done that they may bee ſaued. They follow the drone: if it bee right, ſo it is; if not, then God helpe, if ſo many ſhall bee damned. But now the wiſer ſort, they conſent and agree, that ſomewhat muſt bee knowen and beleeued vntounto ſaluation: but to goe to ſchoole to a Miniſter, to giuegive attendance at the pests of the Lords doores, there to heare instruction Pro ….…3., that is too ſubmiſſe a courſe: Why? cannot wee informe ourſelues? And, Is there no Chriſtianity, b… by ſo ſeruile a conformitie as the hanging vponupon the mouth of a Preacher? No (beloued) either ſhew th… ſelfe a Diſciple, or neuer thinke thou art a Christian They which were firſt called Christians, were Diſciples firſt. Neither is eueryevery one a Diſciple, which putteth his foot into the Schoole. Hee that commeth with a den all of himſelfe, with an heart hungring after knowledge, with the ſpirit of meekeneſſe, with ſubmiſſion to the ordinance of him who is the onelyonly Doctour of his Church, this is the Diſciple, hee is the Chriſtian indeede; this is hee whom the Lord will guide in iudgement, and to whom hee will teach his way fPſa. 25 9.. And thus for the firſt flower which I hauehave plucked from that garland, with which it hath pleaſed the ſpirit of God to adorne this Matrones name (Dorcas a Diſciple.) And albeit the world neglects both this title, and the thing intended by it as vnworthy, yet without it wee lay all our honour in the duſt. This title muſt bee a mans glory to the end, as was ſaid of him, Mnaſon an old Diſciple Act. 23 16 … &. As I grow old, ſo I learne ſtill, ſaid a wiſe Heathen. A man muſt neuer thinke to be preferred out of this Schoole, vntill hee come to bee admitted into that great Vniuerſitie, where hee which is the Doctour of the Chaire, Chriſt Ieſus, will aduance all thoſe that hauehave beene good Proficients in the learners Forme, to ſit with him vponupon his owne Throne hReu. 3.21.. So much for her profeſſion.
Now follow the fruits of her profeſſion:The 2 thing in the 1. part. of which the Holy Ghoſt ſpeaketh firſt generally (full of good workes) and then ſome particular good workes are made mention of, (Almes, &c.) I will treat of both ſunderly: and firſt of this (full of good workes.) My order muſt bee thus: Firſt, to ſhew the meaning: Secondly, to ſet downe the doctrine. In the meaning, firſt, what thoſe things are which are called Good workes: ſecondly, what it is to bee full of good workes.
Good workes are of the ſame wideneſſe with Gods commandements.What be good works. For obedience to any branch of Gods commandements, is a good worke. Papiſts (and from them others) doe ſtraiten the largeneſſe of good workes, of which notwithſtanding they take vponupon them to bee the chiefeſt Patrones. They goe not much further, then to Almes-deeds, and Faſting, and ſuch like. The rule of good workes is Gods reuealed will iMich. 6.8.: voluntarie ſeruices God eſteemeth not kCol. 2.23.: the Feare taught by the precepts of men, he accounts it but hypocriſie lIſai. 29.13.. The particular heads of good workes are ſet downe, Tit. 2.12. 1. Sobrietie (in the vſe of outward things, meat, drinke, wealth, apparell, diſports. 2. Righteouſneſſe (in dealings with men, that there be no oppreſſing, no defrauding) m1. Theſ.. 3. Godlineſſe (in matters belonging to God, that wee worſhip the true God, after a true manner, with a true heart.) The credit and triall of good works ſtandeth in theſe particular: 1. When they are guided by Knowledge nRom 10.…2.: (blinde zeale is with God of no eſteeme.) 2. When they are directed to Gods Glorie o1. Cor 10.31.: (to doe things to be ſeene of men is Phariſaicall.) 3. When they are carried with a ioint reſpect to all Gods commandements pPſ…l. 119.6.: (to be preciſe in ſome things, and in other to take libertie is groſſe hypocriſie) 4. When there is a care chiefly had to thoſe good offices which concerne a mans perſonall calling qLuk 3 12. &c.: (hee that is not good in a calling, is not good at all.) 5. When they are held out with conſtancie rReu 2 10.: (good is not good, if it bee not perpetuall.) This is in few words the true ſtate of good Workes.
What to be f…ll of good workes.Now to be Full, hath reference firſt to the ſinceritie of her heart, without which, bee the ſhew to the world-ward neuer ſo glorious, yet a man is but an emptie Chriſtian. 2. to the vniuerſalitie of her practiſe, who like Zacharie and Elizabeth, walked in all the Commandements of God ſLuk. 1 6.. 3. To the forwardneſſe of her diſpoſition, ſhe was ready to good workes. tTit 3 1.. 4. To the vnweariedneſſe of her courſe, ſhe was like Th…atira, her workes moe at the laſt then at the firſt uReu. 2 19.. This is the fulneſſe of a Chriſtian, without fraud, without halting, without grudging, and without tiring. Thus for the meaning. This her Fulneſſe affoords fulneſſe of matter. But I am forced at this time, in ſtead of a bill of particulars, which in this caſe would be very comfortable, to preſent all in one groſſe ſumme, thus, That eueryevery Diſciple of Chriſt muſt accompanie his holy profeſſion with good workes. The 2. Doctrine.The ſpirit of God acquainteth vsus here what Dorcas was, that from thence wee might learne what we muſt be. Fulneſſe of good workes, was not in her a matter of ſupererogation but of duty. If it were duty in her, it is neceſſitie in vsus. The Scripture abounds in proofe. It was the common charge giuen by Iohn Baptiſt to his hearers, when they began to make a good profeſſion, Bring forth therefore fruit &c. Mat 3.3.. The like elſewhere, Let your conuerſation be ſuch as becommeth the Goſpell of Chriſt yPhil. 1.27., Walke worthy the calling whereunto you are called zEph. 4.1.. It is that which Paul preached to the Gentiles aAct. 26.20., and hee commanded it to be preſſed by preachers vponupon all profeſſors bTit. 3.8.. This was he ſuter for to God on their behalfe with whom he laboured cCol. 1.9.10.. Your conuerts and profeſſors of the new Teſtament of ſpeciall note, their Good woorkes are ſpecified; as Mathew: his generall woorke is mentioned, hee followed Christ dMath. 9 9.: his particulars, as of Bounty (he made Ieſus a feast e10.,) and of Charity, he inuited his fellow Publicanes to bee gueſts, that they alſo might be ſaued. Zacheus, Behold Lord, the halfe of my goods &c. fLuk. 19.8., There were his workes. The three thouſand brought to be Diſciples by Peters Miniſtrie, They continued in the Apoſtles Doctrine, and fellowſhip &c. gAct. 2.45.46.47., Theſe were there workes. Cornelius, his praiers and almes came vp into remembrance with God hAct. 10.4., Such were his workes. The beleeuers at Epheſus came and confeſſed and ſhewed their workes iAct. 10 18.. Paul commended the Romanes for their Holineſſe kRom. 6.22., the Corinthians, for their zeale l2 Cor. 7.11, the Theſſalonians for their diligent louelove &c. m1. Th. 1.3. &c.: Behold a cloud of witneſſes: whatſoeuer things are honest, and of good report &c. thoſe do nPhil. 4.8., If theſe things were memorable in others, ſurely they are imitable in vsus. Why Good workes ought to be coupled with our good profeſſion, there bee (as ſaith the Apoſtle) certaine neceſſary vſes oTit. 3.14., as namely, Firſt, the Glory of God pMath. 5.16. Ioh. 15.8., It is an honour to God, when his ſeruants by profeſſion are as zealous of good workes, as god-leſſe people are in wickedneſſe. Secondly, the conuerſion of others. q1. Pet 2.12.. It is poſſible that they which reſpect not the word, may without the Word bee wonne by the pure conuerſation of beleeuers r1. Pet. 3.1.. Thirdly, the ſtopping of the mouthes of gaineſayers ſTit. 2 8.. The credit of the Goſpell muſt be deare vntounto vsus, and woe to him which maketh that worthy name by which he is named to be blaſphemed tIam. 2.7.. Fourthly, the declaration of the Truth of our Faith Iam. 2.18.. It is no liuing but a titular Faith, which doth not worke by LoueLove Gal. 5 6.. Fifthly, aſſurance of our owne Election to our ſoules y. Good workes are the Way, which God hath ordained vsus to to walke in Eph. 2.10.Thus you ſee the truth of this aſſertion: A true Diſciple muſt not be like the Tree which Chriſt curſed, which had leaues but no fruit aMath. 21.19, but like the Tree planted by the riuers ſide, that will bring foorth her fruit in due ſeaſon bPſ 1.3., nay, which bringeth forth her fruite in the age thereof, and is then fat and flowriſhing Pſal. 92.13. The vſe..
This is an excellent doctrine and a neceſſarie, and if I were as eloquent and mightie in the Scriptures, as Apollos dAct 18.24., as full of the holie Ghoſt, as Barnabas eAct. 11.24., as abounding in Faith and power, as Steuen fAct. 6.8., or had the beſt gift in perſwading, that God hath giuen vntounto any, I might well imploy it, in the furthering and promoting of this one point: that we would make conſcience to be ſuitfull in good workes gCol. 1.10.. It is an exhortation which many amongſt vsus do much need. For albeit the profeſſion of the Goſpell in this kingdome hath not been vnfruitfull, ſo that, for publique euidences of charitie, and monuments of zeale to pietie and learning, we need not feare to conteſt with the greateſt oppoſites to our Religion, *See to this end Willet in his Sy…ſis pag. 960. &c.beſides the blameleſſe and honeſt conuerſation of many priuate Chriſtians, whoſe liues no doubt, do adorne the doctrine of God our Sauiour Tit. 2.10., which they profeſſe: Yet put caſe we heer for our parts, who as the Iewes of old, gloried in God iRom. 2.17., ſo do alſo boaſt in our profeſsion, and in the ſtile and name of Chriſtianitie, put caſe we (I ſay) be dealt with in particular, may we not iuſtly be challenged for our ſcarcitie of good workes, what better deeds hauehave many of vsus, then the crying ſinnes of Sodome kGen. 18.20., then the vnfruitfull workes of Darkeneſſe pEph. 5 11., contempt of Gods ſacred word and worſhip, blaſpheming of his glorious and fearefull name qDeu 28.58prophanation of his holyday, whoredome, pride, malice, drunkenneſſe, oppreſſion, ſacrilege, and ſuch like. Whom would it not grieue that hath in him the affections of a Chriſtian, that nothing ſhould be in ſo generall a diſgrace as this one thing, to be zealous of good workes, and that the working out of our ſaluation with feare and trembling rPhil. 2.12., which is euen the pith and marrow of all good workes, ſhould be a matter by prophane mouthes ſo much ſpoken againſt. I beſeech you, let vsus ſuffer the words of exhortation, and let vsus be euen emulous of that praiſe which is heer giuen vntounto Dorcas, to be full of good workes. What an happie, and royall exchange were it, if the fulneſſe of theſe times, fulneſſe of ſecuritie, Fulneſſe of bread ſEzek. 16 49, might be turned into Fulneſſe of good workes. This would be our comfort in death, this would giuegive vsus boldneſſe in the day of iudgement. Death is the worlds ſtrict doore-keeper, and will ſee that as we brought nothing into the World, ſo we carrie no thing out t1. Tim. 6.7., but yet the concomitance of good Workes it cannot hinder, Bleſſed are they that die in the Lord, their workes follow them uReu. 14 13.: and for the day of Iudgement, our triall there, ſhall not be by our profeſſion, but by our Workes, and eueryevery man ſhall be remembred there according to his goodneſſe heere. Thinke not I preach Good-Worke, like a Iuſticiarie. I confeſſe when we hauehave done all we muſt ſay, we are vnprofitable ſeruants yLuk. 17.50. Niſi Deus per miſericordiam part…et, non haberet. qu…s per iuſtiti… coronaret. Auguſt in Pſ. 100., and acknowledge with that ancient Father, that vnleſſe God did ſpare in merciemercy, he ſhould find none whom he might crowne in iuſtice. It is ſaid of Manlius Torquatus, that when his ſonne contrarie to a martiall decree, had exceeden his courſe, and ſlaine an enemie, his father, being the commander of the ſeruice, firſt crowned him for his valour, and then executed him for his diſobedience. So may God deale with vsus, were it that he ſhould find any thing in vsus worthy to bee rewarded, hee ſhould withall finde more then ſomething deſeruing to be puniſhed. Now though I th… diſclaime the merit of Good Workes, and crie with him that ſaid,M…t… … …iſer… D… …m. B…d. My men it is the Lords merciemercy; yet I maintaine the neceſſitie of Good Workes. For them, no man ſhall be ſaued: but without them, there is no entring into reſt. Follow holineſſe, without which no man ſhall ſee the Lord aHeb. 12.14The way to heauen is an holy way, and the polluted ſhall not paſſe by it aIſa. 35.8.. Let vsus therfore caſt away our tranſgreſſions b…k. 18.31, mortifie our members, that are on earth cCol. 3.5., crucifie our fleſh, with the affections and luſts dGal. 5.24., make our waies and our workes good eIer. 18.11., if wee deſire in our life to be honoured, in our death to be comforted, and at the laſt reſurrection to bee crowned. So much touching the generall fruit of Dorcas profeſſion.
What Almes 1….One particular of her Good workes, was Almes. Before wee come to doctrine, wee muſt conſider ſomething of the nature of Almes. In the generall nature, Almes is a giuing vntounto thoſe that want; but yet not eueryevery giuing, no not where there is neede, is Almes, vnleſſe it bee a Giuing ſo conditioned as the word of God preſcribes. The Giuing which the Scripture warrants, to the end it may bee called an Almes, muſt thus bee qualified: Firſt, It muſt bee with diſcretion. A good man is mercifull, &c. and will meaſure his affaires by iudgement fPſal. 112.5. Many a good duty is marred in the handling. Diſcretion reſpecteth either the quantitie which is giuen, or the parties to whom: For the quantitie, a due reſpect muſt be had to a mans owne abilitie gAct. 11.19.. The Heathen fitly compareth giuing of Almes, or any the like communicating o…hee, vntounto the reaching …orth of ones candle, that by it another may light his, wherein care muſt bee had,Nihilominus v… …ſil…eat. that a mans owne goe not out. Charitie is bountifull h1. Cor. 13 4., but not prodigall: although caſes alſo may bee in which this proportion muſt be exceeded: according as the Churches of Macedonia, were …ng beyond their power i2. Cor. 8.3.. But this cloſe handed age giueth no great cauſe to preſſe this rule, yet it muſt not bee omitted. Another branch of diſcretion is concerning the partie, to whom. For this Giuing to all without diſtinction, is not Almes. Bleſſed is the man that iudgeth wiſely of the poore kPſal. 41.….. There is a generation to which a man ought not to giuegive, vnleſſe in a caſe of manifeſt extremitie: Hee that workes not, ſhould not eat l2. Theſ 3.10.. The principall and firſt reſpect muſt bee to the Houſhold of Faith mGal 6 10., and that the bowels of the poore Saints may bee comforted nPhilem 7. M…ri & affectu & eff…. Bernard.To ſuch, a man muſt giuegive both more affectionately, and more liberally. The honeſt poore, the induſtrious poore, thoſe that fall into pouertie, not thoſe that make a profeſſion of beggerie. This is diſcretion. Secondly, it muſt bee with Iuſtice. The word which in Matthew 6. verſe 1.See Beza vponupon that place. is tranſlated Almes, ſignifieth Iuſtice, becauſe it is not indeede Charitie, if it doe not proceede from Equitie. Now I call that Iustice in giuing, when a man giueth of his owne. Caſt thy bread, &c. xEccl. 11.1.. I the Lord louelove iudgement: but I hate robberie for burnt offering yIſa. 61 8.: as when men ſuppoſe to make a kinde of ſatisfaction for a great deale of vniuſt getting, by ſome largeſſe to the poore. Thirdly, it muſt bee with compaſſion: (as if yee were alſo afflicted, &c. z2. Heb. 13 3.). This is that which is called Tender-heartedneſſe aEph 4 31., and, a pouring out of the ſoule to the hungrie bIſa. 58.10.. Fourthly, It muſt bee with cheerefulneſſe. God loueth a cheerefull giuer c2. Co…. 9.7. Beneficentia on beneuolentia …anare deb…. Affectus tuus n…men imponit operi t…o Amb. …ffi…s 1….…0.. Well doing muſt proceed from well-willing: Such as is the affection, ſuch is the action. Fiftly, It muſt be with ſimplicitie dRom. 12.8. Danda benefi… … …randa. …nt.. It is done in ſimplicitie, when the approouing of our ſelues vntounto God is the principall ſcope. Almes muſt be giuen, not put out to vſe. The moſt of that wh… I hauehave now ſaid touching this Giuing Charitie, is comprehended in a certaine deuice or repreſentatiue picture which I read of, of late, *In the Sermon of R. M. vponupon. Gen 18.32.wherein Charitie is po…tra…ed in the likeneſſe of a naked childe, with a mer…ie countenance, couered in a lo…d, with a bloudie heart in the hand, giuing hony to a Bee without wings. Firſt, a childe, becauſe the charitable muſt bee humble as a Childe eMath. 18.4.. Secondly, naked, Charitie ſeeketh not her owne f1. Cor. 13.5.. Thirdly, looking merrily: Charitie reioiceth in the truth gVerſ. 6.. Fourthly, couered with a cloud. Charitie hunteth not for applauſe. The right hand must not know what the left hand doth hMath 6 3.. Fifthly, A heart in the hand: Charitie is no diſſembler; the heart and hand doe agree. Sixthly, It giueth hony to a Bee without wings. It helpeth not the droane, but the Bee; not the ideler, but the labourer, whom God hath diſabled to bee his owne ſupplie. So then this is the effect of all touching Dorcas. Shee was zealous of Good Workes generally; more particularly, ſhee was a diſcreet, iuſt, compaſſionate, cheerefull, ſimple-hearted Almoner. Whatſoeuer ſhee did, ſhee did as a Diſciple, according to the preſcript of that holy doctrine, wherein ſhee was trained. Other manner of Giuing then this, the word of God could neuer teach her.
Now come wee to the doctrine, which is thus: That, giuing to the poore is a ſpeciall practiſe of true Chriſtianitie, which wee may not neglect. The 3. Doctrine.Wherefore are wee told of Dorcas Almes, but to binde vsus to the like vertue? It is a matter which the Scripture laboureth to faſten to vsus with a three-fold cord. Firſt, Precept: Secondly, Example: Thirdly, Benefit. The firſt, to enio…ne vsus: the ſecond, to direct vsus: the third, to encourage vsus. Firſt for Precept: Caſt thy bread vponupon the waters, GiueGive a portion to ſeuen, and alſo to eight Eccl. 11.1.2.. Is not this the faſt, that I hauehave choſen, to deale thy bread to the hungrie? &c. kIſa. 58.7.. If one of thy brethren with thee bee poore, &c. thou ſhalt not harden thy heart, nor ſhut thy hand from thy poore brother: but thou ſhalt open thine hand vntounto him, &c. lDeu. 15.7.8.. GiueGive to him that asketh, &c. mMat. 5.4.2.. Hee that hath two coats, let him giuegive to him that hath none; and hee that hath meat, let him doe likewiſe nLuk. 3.11.. As yee abound in eueryevery thing, in Faith, in word, &c. ſo ſee that you abound in this grace alſo o2. Cor. 8.7.. Bee readie to diſtribute p1. Tim. 6.11. Thus for precept. As for examples, wee hauehave the Hoſpitalitie of Abraham qGen. 18.1., and Lot Gen. 19.1., the charitie of Obadiah, that kept an hundred Prophets vponupon his owne charge in the time of perſecution vnderunder Iezabel ſ1. …n. 11.4, the bountie of Iob, I was …ies to the blind, feet to the lame tIob. 19.15 16.: I hauehave not eat my morſels alone, &c. I hauehave ſeene none periſh for want of clothing: the lomes of the poore have bleſſed mee, becauſe hee was warmed with the fleece of my ſheepe uIob 31.17. &c.. The liberalitie of Zacheus: The halfe of my goods I giuegive to the poore xLuk. 19 8.. The free heartedneſſe of Cornelius: Hee gaue much Almes yAct. 10.….. The compaſſionateneſſe of Philemon: By thee brother the bowels of the Saints are comforted zPhilem. 7.. The forwardneſſe of Paul: Which thing (ſpeaking of remembring the poore) I was diligent to doe aGal. 2.10.. Aboue all, wee hauehave the example of examples, the practiſe of Chriſt Ieſus. Generally this is noted of him, that being rich, for our ſakes hee became poore, that wee through his pouertie might bee made rich b2. Cor. 8 9.. Particularlie, though hee himſelfe liued by contribution, yet hee gaue out a ſhare to the poore cIoh. 13.29.. Heere are examples. Now for benefit and good that followeth heerein: Firſt, wee are aſſured, that whatſoeuer fleſh and bloud may imagine, yet that which is giuen is not loſt: After many daies thou ſhalt finde it dEccle. 11.1.. Hee that hath mercy vponupon the poore, lendeth to the Lord, and the Lord will recompence, &c. ePro 19.17.. The liberall perſon ſhall hauehave plentie, &c. fPro. 11.25.. Hee that ſoweth liberally, ſhall reape liberally g2. Cor. 9.6.. So that heere is one good turne, a man is ſure this way to bee no looſer, rather hee prouides a ſtocke for himſelfe againſt the time of neede. Secondly, heereby a man brings vponupon himſelfe a continuall bleſſing thorowout his whole life. The Lord ſhall deliuer him in the time of trouble: the Lord will keepe him, and preſerue him aliue, hee ſhall bee bleſſed vponupon earth, &c. hPſal 41 12. &c.. Hee bringeth a bleſſing alſo vponupon his poſteritie. His ſeede enioteth the bleſſing iPſal. 37.26.. Thirdly, this is a meanes to bring vsus to the right vſe of our wealth. GiueGive almes and behold all ſhall bee cleane vntounto you kLuk. 11.41.. It is like the aduiſe of a Phyſitian to helpe a ſurfet by forbearance, ſo (ſaith Chriſt) you that hauehave beene giuen to oppreſſion and cruelty, if you ſhall repent heereof and make knowne the truth of your repentance by the fruites of Charitie, this will bee a good medicine againſt greedineſſe, and a meanes to bring you to the pure vſe of Gods bleſſings. Fourthly, it is a good pledge to a mans ſoule of his future inheritance. Paul calleth it a good foundation againſt the time to come l1. Tim. 6.19.: not that our Saluation is built vponupon Almes, but the bowels of compaſſion in vsus towards others, is (as it were) a print or ſtamp of the mercy of God ſet vponupon our hearts. Thus wee ſee how Almes g…g is recommended to vsus in the Scripture. I could adde the penaltie annexed to the contrarie. Hee that ſtoppeth his eare, at the crie of the poore, hee ſhall likewiſe crie, and not bee heard mPro. 11.13.: Iudgement mercileſſe to him that ſheweth no Iudgement nIam. 2.13.. The vſe and exhortation ſolloweth.
The Vſe.Be pleaſed I pray you to giuegive entertainement to this point alſo. It deſerueth to bee harboured. It is the glorie of a Chriſtian, Hee hath diſtributed and giuen to the poore, his horne ſhall bee exalted with honour oPſal. 112.9.. As it deſerueth harbour, ſo wee doe generally neede to be perſwaded to open our doores to ſo worthy a gueſt. Fruites of mercy in theſe daies are exceeding ſcarce: The contrarie euils, oppreſſion, violence, gaping ouer the heads of the Poore, deuouring widowes houſes, ſelling the poore for olde ſhooes, rackings, enhauncings, gripings, vſu…ies, immoderate takings: theſe things, depart not from our ſtreetes pPſal. 55 11.. The portion of the poore is ſpent away in gaming, in reuelling, in contending, in gay cloathing, in ſmoke, in dogges, in drinking &c. How much is vented away by ſuch meanes, by which many a poore ſoule might bee comforted, many a priſoner ranſomed, many a decaied labourer, and induſtrious husbandman reſtored, many a painfull Student in the Vniuerſitie maintained, many an impoueriſhed and ſpoiled Church re-endowed, many an Hoſpitall for the ſicke and aged erected, many an houſe of correction for the ſturdie and incorrigible, builded. I am euen aſhamed for our vnfruitfulneſſe: but, eſpecially I cannot but pitie that pitifull account, which men will make, when they ſhall come at the day of the great Audite, to giuegive in their billes of expenſe to the Lord Paramount, to whom for theſe things we muſt bee countable. Alas, alas, how ſhall men looke the Lord in the face, when there ſhall bee ſeene ſuch large ſummes, about vanities, about contentions at Law, about buildings, about belly-cheere, about the furtherance of wicked pleaſures, nay (perhaps) ſo much to the maintenance of ſecret whoredomes, ſo much to the commuting of puniſhments, ſo much to the keeping and ſhifting of vnlawfull iſſues, and ſo little, ſo nothing, to holy vſes, to the Church of Chriſt, and to the Saints of Chriſt. Thinke vponupon it, I intreat you, and propound this vertuous woman for an example: and as in other particulars, ſo remember to follow her in this: That which you will doe in this kinde, put it not off vntill your latter end. Theſe her Almes, were fruits of her life courſe, not of her Legacies at her death. While wee hauehave time, let vsus doe good, &c. qGal. 6.10.. I condemne not funerall beneficence ſimply: onelyonly I preferre the vitall before it. They which doe nothing but by way of a teſtamentarie beneuolence, are rightlie ſaid to bee men of good willes, but of euill deedes. Thus farre of the life of Dorcas. Now of her death, verſe 37. It came to paſſe, in thoſe daies, that ſhe was ſicke,The ſecond part. and died.
I cannot ſpeake at large of eueryevery thing I muſt ſtill (as hitherto) ſelect the principall; and that in this part is this:The fourth Doctrine. That euen the holiest and most religious among the ſonnes of men are ſubiect vntounto death. Dorcas, notwithſtanding ſhee was a Diſciple, notwithſtanding ſhee was zealous of Good Workes, and full of Almes-deedes, yet heere in thoſe daies ſhee ſickened and was dead. This may eaſily bee inſtanced by a World of examples. Righteous Noah, faithfull Abraham, zealous Lot, meeke Moſes, religious Dauid, innocent Iob, painfull Paul, penitent Zache, charitable Cornelius, all the worthies of the firſt times, and whomſoeuer elſe the word of God hath well reported of, where are they? Are they not all dead? Doe they not all ſee corruption? Are they not all gone downe into the ſlimie Valley? HaueHave they not long ſince made their bed in the darke? None of them all was able to deliuer his life from the power of the graue. How is it then true (will ſome ſay) that Chriſt hath deſtroied death, ſith death hath ſtill power ouer Gods Saints? I anſwer: Chriſt did not die to take away death (as yet) but to change death: not to ouerthrow the being of death, but to plucke out the ſting of Death r1. Cor. 15 55: not quite to ſtop vp the graue, but to remooue and quell the victorie of the graue. The holieſt therefore doe ſtill die, but death cannot ſting them, the graue cannot triumph ouer them. Death in it ſelfe is the way to Hell: It is altered to the children of grace, and become a Portall by which the ſoule paſſeth from out of the bodie into Heauen. Death in it ſelfe is as a Sergeant to arreſt, and to bring to iudgement: but to the elect of God, it is as the Angell which guided Peter ſAct 12., and leadeth them from the vale of Teares into the land of Righteouſneſſe. Thus the Holy die, but not to damnation, for to them which are in Chriſt, there is no damnation tRom. 8.….. It is a piece of their happineſſe that they die: Except the wheat corne …all into the ground, and die, it bideth alone uIoh. 12.24., and, oh foole, that which thou ſoweſt is not quickned except it die x1. Cor. 15.35. A foole or a childe ſeeing a goodly cluſter of grapes, thinketh it pity to put them into the preſſe, and to deface them, but hee that is wiſe knoweth that by this meanes, the liquor in them is preſerued, and that this timely gathering is a meanes of keeping from corruption: So wee thinke ſometime, Oh, it is pity ſuch an one ſhould die ſo ſoone; as one might hauehave ſaid of Dorcas, alas ſo good a woman, ſo pitifull a creature can ill bee ſpared: But God in his wiſedome knoweth it to bee good, and if hee cut of the life of good Ioſiah, as it were in the middle of the ſtemme, doubtleſſe it is, that his eyes may not ſee the euill to come y2. King. 22.20. The Vſe..
The ſpeciall vſe I will driue this point vntounto, is to vrge vponupon vsus all a due meditation of our end. For ſurely if euen the holieſt die, then all muſt die. If death ſeaze euen vponupon the houſe of God, where ſhall the vngodly and ſinners appeare? z1. Pet. 4.17.18. If Dorcas doe die, ſurely Iezabel ſhall not eſcape: If the tender hearted women that wept for Chriſt, then the ſtonie-hearted men, that ſcoffed at Chriſt; if thoſe that embalmed him, then thoſe that buffered him: if ſhee that poured ointment on his head, then hee that ſpate in his face: there is no auoidance: It is appointed vntounto Men that they ſhall once die aHeb. 9.27.. It is heauens decree, and it cannot bee reuoked. And what is that to die? to be no more? No; happie then were Cain, and Iudas, and happie you, that now make a mocke of ſinne; but, to bee ſtill for euer either in endleſneſſe of bliſſe, or perpetuity of woe. What ſhall wee then doe? ſhall wee reaſon as the profane, Let vsus eate and drinke, for to morrow wee ſhall die b1. Cor. 15.32? God forbid: that were to bee like the Diuell, whoſe maner is to play reaxe and to hauehave great wrath when hee hath but a ſhort time cReu 12.12., or ſhall wee gull our owne ſoules, and put far away the euill day dAmos 6.3., and dreame of many yeares like the Rich Foole in the Goſpell eLuk. 12.19.? Farre bee theſe things from vsus; let vsus rather endeuour by this to apply our hearts to wiſedome fPſal 90 12.: and what wiſedome? verily in a word, the skanning of this one point often in our mindes,Hinc ab… dum quo tr… …ium? Hence I muſt, and whither then? like men that trauell, who bee no ſooner come to their lodging, but they are talking of their next Inne. The debatement of this queſtion in the minde would bring forth an excellent fruit, euen, a care to bee aſſured of admiſſion into euerlaſting habitation Lu… 1….9.. A man would thus reaſon. I muſt remoue and whither then? Hell is my deſert, how ſhall I eſcape it? Heauen is the only place, how ſhall I come to it: Thus one good thought would make way for another, and lead vsus on by degrees to that which we do moſt neglect, (the prouiding for the future eſtate.) Oh that we were wiſe to vnderſtand this, and that we would conſider our later end hDeu. 32.29., or that we did conceiue the happineſſe and ſweete comfort of a prepared and long expected end? This promiſed, the day of death, a godly man may ſay of it when it commeth, as the people triumphantly ſometime ſpake of the day of Dauids coronation, This is the day which the Lord hath made iPſa. 11….24. The children of God whoſe care hath beene to keepe themſelues vnſpotted of the World kIam. 1 2….may call death, as Iacob did the place where hee came, Mahanaim, becauſe there the Angels met him lGen. 32.2., ſo there, thoſe Miniſtring ſpirits which are ſent forth for their good which bee heires of life mHeb. 1.14.ſhall receiue their ſoules to beare them into Abrahams boſome nLuk. 16.22. Oh that Religion and godlineſſe might bee more ſweet vntounto vsus, which will bring a man ſuch peace at the laſt. As for the wicked, it is not ſo with them oPſal. 1.4.. In their death they be like vntounto him, of whom the Prophet ſpeakes, who did flee from a Lyon and a Beare met him pAm. 5 9., they eſcape one miſery, and irrecouerably fall into an other. This life hath (it may be) afflicted them with rods, but death ſhall come vponupon them with ſcorpions. God ſhall ſhut them from his tabernacle and not ſuffer them to come neere the land of the liuing. Oh that wee could make haſt to breake of our ſinnes qDan. 4.24.by repentance, which will bring ſo much woe at the laſt. This is the vſe. Dorcas is dead, the holieſt muſt die: if holineſſe muſt yeeld, profanenes cannot ſtand out, whither holy or profane all muſt die, and come to iudgement. Let him that is holy bee holy ſtill rReu 22.11., and hold faſt that none may take his crowne ſReu 3.11.. Let him that is profane, I will not ſay bee profane ſtill, but let him caſt away his tranſgreſſions, for why will yee die oh houſe of Iſrael t…e. 18 31. Nullus penitentiae locus, nullus ſatisfactionis effectus. Cy…r ad Demetrium. Non Job, non Daniel, non Noe, rogare …ſſunt, &c. Hiero.? Yet there is hope, but if wee bee once ſtept ouer the threſhold of death, there is no place for repentance, no vſe of any Satisfaction: If Iob, Noah, Daniel ſhould entreate for vsus, God would not heare vsus. So an end of this admonition touching our end, which if we ſuffer it to die in our thoughts, we ſhall ſurely die without comfort
FINIS.
End of the text · Samuel Hieron, The Life and Death of Dorcas (1612)