THE LIFE AND DEATH OF DORCAS. WHEREIN, HE that pleaseth to read, may find both good direction for the ordering of his Course: AND A necessary warning to be prepared for his End. By SAMVEL HIERON. Psalm. 92. ver. 12. The righteous shall flourish like a Palm tree, and shall grow like a Cedar in Lebanon. LONDON, Printed by MELCH. BRADWOOD for SAMVEL MACHAM, and are to be sold at his shop in Paul's Churchyard at the sign of the Bulhead. 1612. TO MY MUCH HOnoured Lady, the Lady MARGARET HELENA of Weuburie in Devon. Madam, many things, which I have observed in you, do even assure me, that this small present shall find some favour with you: these two especially; your reverent estimation of the ordinance of God (the word preached) and your more particular respect unto my ministry: Other things I could name, but that I do abhor the very smell and shadow of flattery. It hath pleased you some time, to crave of me the notes of some things which I have (in your hearing) taught in public: Being much desired by many to commit to printing, that which God enabled me very lately to deliver, at the funerals of a worthy gentlewoman of these parts, I thought to inscribe it unto your Ladie-ships name, as a pledge of my true desire to further you (all I may) in your journey towards Heaven. The matter is, of a woman, in the Scripture well reported of, both for her holy profession, and for her gracious fruit, to whom the more like your Ladyship shall become, the better shall your assurance be of entering into rest: I commend the Sermon to your reading, the person treated of to your Imitation, and your body and soul to the protection of the Almighty, myself remaining Your Ladie-ships ready servitor in any Christian office SAM. HIERON. Tabytha, or Dorcas of joppa, her life: in which her Profession: A Disciple Fruit: General full of Good works. Alms. Particular full of Good works. Alms. death: she was sick. died. THE LIFE AND DEATH OF DORCAS. ACTS 9.36. There was also at joppa a certain woman, a Disciple named Tabytha, (which by interpretation is called Dorcas) she was full of good works and alms which she did. 37. And it came to pass in those days, that she was sick and died. THis which I have read is the entrance into a very memorable story, The general state of the place. touching a testimony which God gave to the word of his grace, by enabling Peter to restore a dead woman unto life. I am now to treat of it, as an entire parcel in itself, and being so considered, I may term it, A compendious or brief report of the life and death of a certain worthy Matron, whose dwelling was in joppa, whose name, in the Syriac tongue, Tabytha, as much in effect as that which in Greek is called Dorcas: a name very honourable now because it was hers, though in it own native signification not so graceful, it being as much to say as in English, Roe, or Goat: no more prejudice to her who was a sheep of Christ's, than it was behoveful to traitorous 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 us good matter of instruction: the one, to show how that (●. God said to Moses) a Ex. 33 17. the relig●ous find that favour in the sight of God, that he knoweth them by name, and that, although it be their portion here to have their names put out as evil b Luk 6 22. , yet still they are written in heaven c Luk. 1● 20. , in the Book of life of the L●e d Deu. 13 ●. , out of which they shall never be razed e Re● 3.5. , whereas the wicked though they think to get them a name f Gen. 11.4. , and lay plots to keep their name in remembrance g 2. Sam. 18. 1●. , and to that end do call their Lands by their names h Ps. 49 11. , yet their name shall not i Pro. 10 7. , and shall be left by them as a curse unto Gods chosen k Isa. 65.15. : the other, of her dwelling might be brought to mind us, that the Lord knoweth our dwelling l Isa. 27.28. Reu. 2.13. , and so by consequence is accustomed to all our wates m P●. 139.3. . If we walk in obedience before him, no place can hinder our acceptance with him: his ere is as well to joppa as to jerusalem▪ and if we walk stubbornly against him n Levit. 26.23. , no place can throud us from his hand. For, Whither shall we flee from his presence? o Ps. 139 7. And, The e●e of the Lord in every place shall behold the evil and the good p Pro. 15.3. . Those things I could urge from these circumstances: but because I am now like to a poor traveler, that hath far to go and little to spend, much matter before me in my text, but not much time before me to deliver it in, I will therefore select such things as may sort with the purpose of our meeting, which as it is to solemnize the funeral of a deceased Matron, so it should be to take occasion thereby, so to number our days that we apply our hearts to wisdom Ps. 90.12 , and so to order our days by passing the time of our dwelling here in fear 1 P●t. 1●. , that (which is the reward of godliness) God may do us good in our latter end D●u 8.16. I come therefore to those two general points, the Life, and Death of Dorcas, the one, The division 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 works &c.): The things considerable in the first part. two things which ought to kiss each other in the life of a Christian. A profession without fruit, is groste hypocrisy? A kind of fruit (for so there may be) without a right profession, is boot less formality: but both together, knowledge to guide obedience, and obedience to testify the truth of the knowledge, that is Christianity. In whom I can find these two, of him I may sa●, Behold indeed an Israelite in whom is no guile t joh. 1. 4● ? This is the man of pure heart, and innocent hands, that shall ascend into the mountain of the Lord u Psal. 21. ● . Let me speak of both apart, I may divide 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 customary name by which those that professed the truth were called in the prime days of the Gospel. In the beginning it was a title more peculiar to those that gave their ordinary attendance upon our Saviour: The twelve Apostles are called the twelve Disciples x Mat. 10 1. ; but yet even then, the name was enlarged, his ordinary hearers are called his Disciples y Ioh 6.66. and joseph of Arimathea, is said to have been a Disciple z joh. 19 38. . After Christ's ascension, as the number of believers 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 a Ver. 1. , Ananias is termed a Disciple b Ver. 10. , and those which were after at Antioch, called Christians (where that name was first taken up,) were before that time called Disciples c Act. 11 2●. . A Disciple is as much to say in English as a learner, and the believers were so styled because they were such, as in a desire of saving knowledge had their dependence upon the ordinary means of instruction, (the preaching of the word.) So then, Dorcas a Disciple, that is Dorcas a scholar in the school of Christ, a submitter of herself to the ordinance of God for the saving of her soul. She was none of those Learners whom the Apostle blameth, which learn to go about from house to house etc. d 1. Tim. 5.13. but such a Learner as Lydia, which attended to those things which were spoken of Paul e Acts. 16.14. . Her being a Learner, is (as other Scripture) written for our learning f Rom. 15 4. The 1. Doctrine. , and the Doctring which it affordeth to us, is this. That, to be a learner of religion by the means 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 we are wont to say in schools, terms convertible, 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 counterfeit Disciples, and so there be also many counterfeit Christians, and many seem to be Disciples, which yet are no Christians, and many also take upon them to be Christians, which by no means will be Disciples: yet still doth that which I have said remain true, that, such as is a man's Discipleship, such is his Christianity: If a true Disciple, a true Christian, if but a formal Disciple, surely but an hollow Christian. I will appeal to any man's judgement, be it that he be but (as it were) a man of yesterday g job. 8 9 in Religion, to tell more, what other thing is meant, by this, that Dorcas was a Disciple, than this Dorcas was a believer, a woman converted by the Gospel, to the Christian Faith? So that this observation is just from hence, Either a Disciple, or else, no Christian. To this for a fuller confirmation we may join that speech of Christ's to the Apostles, when he sent them out to preach: Go, and teach all nations, or word for word from the Greek, go make them Disciples h Mat. 28.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. If you can bring them once to this, to submit themselves to be taught of God in his own ordinance, you have won them. When our Saviour would show what mark his sheep have, he declareth it to be an Eare-marke, my sheep hear my voice i joh. 10.27. , they have the wise and obedient ear k Prou. 25.12. , Now a good Hearer and a good Disciple are all one. Again, No man can be a Christian indeed, unless he be a believer: for what is a Christian, but a man in Christ l 2. Cor. 5.17. , and how cometh that union betwixt a man and Christ but by Faith m Eph. 3.17. ? and how shall a man have Faith, but by being a Disciple? Faith is by hearing n Rom 10.17. , and Hearing is the inseparable quality of a Disciple: Further what Christian will you call him, that shall not be saved, and what Salvation is there for him, that forsaketh that old beaten path, Hear, and your soul shall live o Isa. 55 3. . Besides, how is he a Christian, that doth not know God, and him whom he hath sent Christ jesus p joh. 17, 3. , and who can know so much unless he be a Disciple? man of himself doth not know it, (for, every man is a beast by his own knowledge q jer. 10.14 , Man of himself cannot know it, (for it is foolishness unto him r 1. Cor. 2.14. : he must attain to it by donation from God, or else he can never understand it, (for a man can receive nothing except it bes given from above s joh. 3.27. : If he must expect it from God, beggars must not choose, and he must fit himself so to receive it, as God is pleased to bestow it, and he will not bestow it but by the folly of preaching t 1. Cor. 1.21. : a man must sit him down in the Disciples form, or he shall never obtain it. I know the world will account him but a fool who toeth himself to this course, but this is that Foolishness of God, which is wiser than Men 1. Cor. 1.25. and he who seemeth to be wise in this world, must be a fool, that he may be wise x 1. Cor. 3.18. . This briefly, to clear this Doctrine. Now, for use, if none be Christians but Disciples, and none Disciples, but such as have chosen Mary's part, to sit at jesus feet to hear his preaching y Luk. 10.39. , and what Feet are there now left unto us but those beautiful ones, which bring glad tidings of peace Rom. 10.15. ? Tell me then (I pray you) what plenty is there of Christians? Sure I am, the number of Disciples is not great. I know, Hearers there be many, but not every Hearer a Disciple. By that t●me the number of Disciples are shoaled out from the great press 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 flocks of Kids, but the Aram●tes filled the Country 1 King 2●. ●7. Hear is the very true proportion betwixt the great swarms of Hearers, and the small handful of Disciples. There be many things do make men Hearers, as, necessity, authority, hypocrisy formality, affectation of novelty, etc. But there is but one thing makes a man a Disciple; a settled persuasion that, that whereto a man submitteth himself as a Disciple, is the very Arm of the Lord 〈◊〉. 5●. 1. , and the power of God unto salvation R●. 1.16 . And if we bring Disciples to this scantling. I beseech you ask the men in your own coats, where we shall find them. Surely the men of this generation are not yet possessed with the necessity of dependence upon that Teaching course which the Lord hath sanctified to the gathering together of his Saints Eph. 4.2 . The multitude passeth it over in a kind of carelessness, not so much as ever putting to the question, what is to be done that they may be saved. They follow the drone: if it be right, so it is; if not, than God help, if so many shall be damned. But now the wiser sort, they consent and agree, that somewhat must be known and believed unto salvation: but to go to school to a Minister, to give attendance at the pests of the Lords doors, there to hear instruction Pro ●. ●3. , that is too submiss a course: Why? cannot we inform ourselves? And, Is there no Christianity, b● by so servile a conformity as the hanging upon the mouth of a Preacher? No (beloved) either show th● self a Disciple, or never think thou art a Christian They which were first called Christians, were Disciples first. Neither is every one a Disciple, which putteth his foot into the School. He that cometh with a den all of himself, with an heart hungering after knowledge, with the spirit of meekness, with submission to the ordinance of him who is the only Doctor of his Church, this is the Disciple, he is the Christian indeed; this is he whom the Lord will guide in judgement, and to whom he will teach his way f Psa. 25 9 . And thus for the first flower which I have plucked from that garland, with which it hath pleased the spirit of God to adorn this Matrons name (Dorcas a Disciple.) And albeit the world neglects both this title, and the thing intended by it as unworthy, yet without it we lay all our honour in the dust. This title must be a man's glory to the end, as was said of him, Mnason an old Disciple Act. 23 16 〈…〉 & . As I grow old, so I learn still, said a wise Heathen. A man must never think to be preferred out of this School, until he come to be admitted into that great University, where he which is the Doctor of the Chair, Christ jesus, will advance all those that have been good Proficients in the learners Form, to sit with him upon his own Throne h Reu. 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 works) and then some particular good works are made mention of, (Alms, etc.) I will treat of both sunderly: and first of this (full of good works.) My order must be thus: First, to show the meaning: Secondly, to set down the doctrine. In the meaning, first, what those things are which are called Good works: secondly, what it is to be full of good works. Good works are of the same wideness with God's commandments. What be good works. For obedience to any branch of God's commandments, is a good work. Papists (and from them others) do straighten the largeness of good works, of which notwithstanding they take upon them to be the chiefest patrons. They go not much further, then to Almsdeeds, and Fasting, and such like. The rule of good works is Gods revealed will i Mich. 6.8. : voluntary services God esteemeth not k Col. 2.23. : the Fear taught by the precepts of men, he accounts it but hypocrisy l Isai. 29.13. . The particular heads of good works are set down, Tit. 2.12. 1. Sobriety (in the use of outward things, meat, drink, wealth, apparel, disports. 2. Righteousness (in dealings with men, that there be no oppressing, no defrauding) m 1. Thes. . 3. Godliness (in matters belonging to God, that we worship the true God, after a true manner, with a true heart.) The credit and trial of good works standeth in these particular: 1. When they are guided by Knowledge n Rom 10. ●2. : (blind zeal is with God of no esteem.) 2. When they are directed to God's Glory o 1. Cor 10.31. : (to do things to be seen of men is Pharisaical.) 3. When they are carried with a joint respect to all God's commandments p Ps●l. 119.6. : (to be precise in some things, and in other to take liberty is gross hypocrisy) 4. When there is a care chief had to those good offices which concern a man's personal calling q Luk 3 12. etc. : (he that is not good in a calling, is not good at all.) 5. When they are held out with constancy r Reu 2 10. : (good is not good, if it be not perpetual.) This is in few words the true state of good Works. What to be f●ll of good works. Now to be Full, hath reference first to the sincerity of her heart, without which, be the show to the world-ward never so glorious, yet a man is but an empty Christian. 2. to the universality of her practice, who like Zacharie and Elizabeth, walked in all the Commandments of God s Luk. 1 6. . 3. To the forwardness of her disposition, she was ready to good works. t 'tis 3 1. . 4. To the unweariednesse of her course, she was like Th●atira, her works more at the last then at the first u Reu. 2 19 . This is the fullness of a Christian, without fraud, without halting, without grudging, and without tiring. Thus for the meaning. This her Fullness affords fullness 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 gross sum, thus, That every Disciple of Christ must accompany his holy profession with good works. The 2. Doctrine. The spirit of God acquainteth us here what Dorcas was, that from thence we might learn what we must be. Fullness of good works, was not in her a matter of supererogation but of duty. If it were duty in her, it is necessity in us. The Scripture abounds in proof. It was the common charge given by john 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 conversation be such as becometh the Gospel of Christ y Phil. 1.27. , Walk worthy the calling whereunto you are called z Eph. 4.1. . It is that which Paul preached to the Gentiles a Act. 26.20. , and he commanded it to be pressed by preachers upon all professors b Tit. 3.8. . This was he suitor for to God on their behalf with whom he laboured c Col. 1.9.10. . Your converts and professors of the new Testament of special note, their Good works are specified; as Matthew: his general work is mentioned, he followed Christ d Math. 9 9 : his particulars, as of Bounty (he made jesus a feast e 10. ,) and of Charity, he invited his fellow Publicans to be guests, that they also might be saved. Zacheus, Behold Lord, the half of my goods &c. f Luk. 19.8. , There were his works. The three thousand brought to be Disciples by Peter's Ministry, They continued in the Apostles Doctrine, and fellowship &c. g Act. 2.45.46.47. , These were there works. Cornelius, his prayers and alms came up into remembrance with God h Act. 10.4. , Such were his works. The believers at Ephesus came and confessed and showed their works i Act. 10 18. . Paul commended the Romans for their Holiness k Rom. 6.22. , the Corinthians, for their zeal l 2 Cor. 7.11 , the Thessalonians for their diligent love etc. m 1. Th. 1.3. etc. : Behold a cloud of witnesses: whatsoever things are honest, and of good report etc. those do n Phil. 4.8. , If these things were memorable in others, surely they are imitable in us. Why Good works ought to be coupled with our good profession, there be (as saith the Apostle) certain necessary uses o Tit. 3.14. , as namely, First, the Glory of God p Math. 5.16. joh. 15.8. , It is an honour to God, when his servants by profession are as zealous of good works, as godless people are in wickedness. Secondly, the conversion of others. q 1. Pet 2.12. . It is possible that they which respect not the word, may without the Word be won by the pure conversation of believers r 1. Pet. 3.1. . Thirdly, the stopping of the mouths of gainsayer s Tit. 2 8. . The credit of the Gospel must be dear unto us, and woe to him which maketh that worthy name by which he is named to be blasphemed t jam. 2.7. . Fourthly, the declaration of the Truth of our Faith jam. 2.18. . It is no living but a titular Faith, which doth not work by Love Gal. 5 6. . Fifthly, assurance of our own Election to our soulesy. Good works are the Way, which God hath ordained us to to walk 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 leaves but no fruit a Math. 21.19 , but like the Tree planted by the rivers side, that will bring forth her fruit in due season b Ps 1.3. , nay, which bringeth forth her fruit in the age thereof, and is then fat and flourishing Psal. 92.13. The use. . This is an excellent doctrine and a necessary, and if I were as eloquent and mighty in the Scriptures, as Apollo's d Act 18.24. , as full of the holy Ghost, as Barnabas e Act. 11.24. , as abounding in Faith and power, as Steven f Act. 6.8. , or had the best gift in persuading, that God hath given unto any, I might well employ it, in the furthering and promoting of this one point: that we would make conscience to be suitfull in good works g Col. 1.10. . It is an exhortation which many amongst us do much need. For albeit the profession of the Gospel in this kingdom hath not been unfruitful, so that, for public evidences of charity, and monuments of zeal to piety and learning, we need not fear to contest with the greatest opposites to our Religion, * See to this end Willet in his Sy●sis pag. 960. etc. besides the blameless and honest conversation of many private Christians, whose lives no doubt, do adorn the doctrine of God our Saviour Tit. 2.10. , which they profess: Yet put case we here for our parts, who as the jews of old, gloried in God i Rom. 2.17. , so do also boast in our profession, and in the style and name of Christianity, put case we (I say) be dealt with in particular, may we not justly be challenged for our scarcity of good works, what better deeds have many of us, than the crying sins of Sodom k Gen. 18.20. , than the unfruitful works of Darkness p Eph. 5 11. , contempt of God's sacred word and worship, blaspheming of his glorious and fearful name q Deu 28.58 profanation of his holiday, whoredom, pride, malice, drunkenness, oppression, sacrilege, and such like. Whom would it not grieve that hath in him the affections of a Christian, that nothing should be in so general a disgrace as this one thing, to be zealous of good works, and that the working out of our salvation with fear and trembling r Phil. 2.12. , which is even the pith and marrow of all good works, should be a matter by profane mouths so much spoken against. I beseech you, let us suffer the words of exhortation, and let us be even emulous of that praise which is here given unto Dorcas, to be full of good works. What an happy, and royal exchange were it, if the fullness of these times, fullness of security, Fullness of bread s Ezek. 16 49 , might be turned into Fullness of good works. This would be our comfort in death, this would give us boldness in the day of judgement. Death is the world's strict doorkeeper, and will see that as we brought nothing into the World, so we carry no thing out t 1. Tim. 6.7. , but yet the concomitance of good Works it cannot hinder, Blessed are they that die in the Lord, their works follow them u Reu. 14 13. : and for the day of judgement, our trial there, shall not be by our profession, but by our Works, and every man shall be remembered there according to his goodness here. Think not I preach Goodworke, like a justiciary. I confess when we have done all we must say, we are unprofitable servants y Luk. 17.50. Nisi Deus per misericordiam partlet, non haberet. qu●s per iustiti● coronaret. August in Ps. 100 , and acknowledge with that ancient Father, that unless God did spare in mercy, he should find none whom he might crown in justice. It is said of Manlius Torquatus, that when his son contrary to a martial decree, had exceeden his course, and slain an enemy, his father, being the commander of the service, first crowned him for his valour, and then executed him for his disobedience. So may God deal with us, were it that he should find any thing in us worthy to be rewarded, he should withal find more than something deserving to be punished. Now though I th● disclaim the merit of Good Works, and cry with him that said, M●t● 〈◊〉 ●iser● D●●m. B●d. My men it is the Lords mercy; yet I maintain the necessity of Good Works. For them, no man shall be saved: but without them, there is no entering into rest. Fellow holiness, without which no man shall see the Lord a Heb. 12.14 The way to heaven is an holy way, and the polluted shall not pass by it a Isa. 35.8. . Let us therefore cast away our transgressions b ●k. 18.31 , mortify our members, that are on earth c Col. 3.5. , crucify our flesh, with the affections and lusts d Gal. 5.24. , make our ways and our works good e jer. 18.11. , if we desire in our life to be honoured, in our death to be comforted, and at the last resurrection to be crowned. So much touching the general fruit of Dorcas profession. What Alms 1●. One particular of her Good works, was Alms. Before we come to doctrine, we must consider something of the nature of Alms. In the general nature, Alms is a giving unto those that want; but yet not every giving, no not where there is need, is Alms, unless it be a Giving so conditioned as the word of God prescribes. The Giving which the Scripture warrants, to the end it may be called an Alms, must thus be qualified: First, It must be with discretion. A good man is merciful, etc. and will measure his affairs by judgement f Psal. 112.5 . Many a good duty is marred in the handling. Discretion respecteth either the quantity which is given, or the parties to whom: For the quantity, a due respect must be had to a man's own ability g Act. 11.19. . The Heathen fitly compareth giving of Alms, or any the like communicating o●hee, unto the reaching ●orth of ones candle, that by it another may light his, wherein care must be had, Nihilominus v●●sil●eat. that a man's own go not out. Charity is bountiful h 1. Cor. 13 4. , but not prodigal: although cases also may be in which this proportion must be exceeded: according as the Churches of Macedonia, were ●ng beyond their power i 2. Cor. 8.3. . But this close handed age giveth no great cause to press this rule, yet it must not be omitted. Another branch of discretion is concerning the party, to whom. For this Giving to all without distinction, is not Alms. Blessed is the man that judgeth wisely of the poor k Psal. 41. ●. . There is a generation to which a man ought not to give, unless in a case of manifest extremity: He that works not, should not eat l 2. Thes 3.10. . The principal and first respect must be to the Household of Faith m Gal 6 10. , and that the bowels of the poor Saints may be comforted n Philem 7. M●ri & affectu & eff●. Bernard. To such, a man must give both more affectionately, and more liberally. The honest poor, the industrious poor, those that fall into poverty, not those that make a profession of beggary. This is discretion. Secondly, it must be with justice. The word which in Matthew 6. verse 1. See Beza upon that place. is translated Alms, signifieth justice, because it is not indeed Charity, if it do not proceed from Equity. Now I call that justice in giving, when a man giveth of his own. Cast thy bread, etc. x Eccl. 11.1. . I the Lord love judgement: but I hate robbery for offering y Isa. 61 8. : as when men suppose to make a kind of satisfaction for a great deal of unjust getting, by some largesse to the poor. Thirdly, it must be with compassion: (as if ye were also afflicted, etc. z 2. Heb. 13 3. ). This is that which is called Tenderheartedness a Eph 4 31. , and, a pouring out of the soul to the hungry b Isa. 58.10. . Fourthly, It must be with cheerfulness. God loveth a cheerful giver c 2. Co●. 9.7. Beneficentia on benevolentia ●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 simplicity d Rom. 12.8. Danda benefi● 〈◊〉 ●randa. ●nt. . It is done in simplicity, when the approving of ourselves unto God is the principal scope. Alms must be given, not put out to use. The most of that wh● I have now said touching this Giving Charity, is comprehended in a certain device or representative picture which I read of, of late, * In the Sermon of R. M. upon. Gen 18.32. wherein Charity is portrayed in the likeness of a naked child, with a mer●ie countenance, covered in a lo●d, with a bloody heart in the hand, giving honey to a Bee without wings. First, a child, because the charitable must be humble as a Child e Math. 18.4. . Secondly, naked, Charity seeketh not her own f 1. Cor. 13.5. . Thirdly, looking merrily: Charity rejoiceth in the truth g Vers. 6. . Fourthly, covered with a cloud. Charity hunteth not for applause. The right hand must not know what the left hand doth h Math 6 3. . Fifthly, A heart in the hand: Charity is no dissembler; the heart and hand do agree. Sixthly, It giveth honey to a Bee without wings. It helpeth not the drone, but the Bee; not the ideler, but the labourer, whom God hath disabled to be his own supply. So then this is the effect of all touching Dorcas. She was zealous of Good Works generally; more particularly, she was a discreet, just, compassionate, cheerful, simple-hearted Almoner. Whatsoever she did, she did as a Disciple, according to the prescript of that holy doctrine, wherein she was trained. Other manner of Giving then this, the word of God could never teach her. Now come we to the doctrine, which is thus: That, giving to the poor is a special practice of true Christianity, which we may not neglect. The 3. Doctrine. Wherefore are we told of Dorcas Alms, but to bind us to the like virtue? It is a matter which the Scripture laboureth to fasten to us with a threefold cord. First, Precept: Secondly, Example: Thirdly, Benefit. The first, to enio●ne us: the second, to direct us: the third, to encourage us. First for Precept: Cast thy bread upon the waters, Give a portion to seven, and also to eight Eccl. 11.1.2. . Is not this the fast, that I have chosen, to deal thy bread to the hungry? etc. k Isa. 58.7. . If one of thy brethren with thee be poor, etc. thou shalt not harden thy heart, nor shut thy hand from thy poor brother: but thou shalt open thine hand unto him, etc. l Deu. 15.7.8. . Give to him that asketh, etc. m Mat. 5.4.2. . He that hath two coats, let him give to him that hath none; and he that hath meat, let him do likewise n Luk. 3.11. . As ye abound in every thing, in Faith, in word, etc. so see that you abound in this grace also o 2. Cor. 8.7. . Be ready to distribute p 1. Tim. 6.11 . Thus for precept. As for examples, we have the Hospitality of Abraham q Gen. 18.1. , and Lot Gen. 19.1. , the charity of Obadiah, that kept an hundred Prophets upon his own charge in the time of persecution under jezabel s 1. ●n. 11.4 , the bounty of job, I was ●ies to the blind, feet to the lame t job. 19.15 16. : I have not eat my morsels alone, etc. I have seen none perish for want of clothing: the looms of the poor have blessed me, because he was warmed with the fleece of my sheep u job 31.17. etc. . The liberality of Zacheus: The half of my goods I give to the poor x Luk. 19 8. . The free heartedness of Cornelius: He gave much Alms y Act. 10. ●. . The compassionateness of Philemon: By thee brother the bowels of the Saints are comforted z Philem. 7. . The forwardness of Paul: Which thing (speaking of remembering the poor) I was diligent to do a Gal. 2.10. . Above all, we have the example of examples, the practice of Christ jesus. Generally this is noted of him, that being rich, for our sakes he became poor, that we through his poverty might be made rich b 2. Cor. 8 9 . Particularly, though he himself lived by contribution, yet he gave out a share to the poor c joh. 13.29. . Hear are examples. Now for benefit and good that followeth herein: First, we are assured, that whatsoever flesh and blood may imagine, yet that which is given is not lost: After many days thou shalt find it d Eccle. 11.1. . He that hath mercy upon the poor, dareth to the Lord, and the Lord will recompense, etc. e Pro 19.17. . The liberal person shall have plenty, etc. f Pro. 11.25. . He that soweth liberally, shall reap liberally g 2. Cor. 9.6. . So that here is one good turn, a man is sure this way to be no loser, rather he provides a stock for himself against the time of need. Secondly, hereby a man brings upon himself a continual blessing throughout his whole life. The Lord shall deliver him in the time of trouble: the Lord will keep him, and preserve him alive, he shall be blessed upon earth, etc. h Psal 41 12. etc. . He bringeth a blessing also upon his posterity. His seed enioteth the blessing i Psal. 37.26. . Thirdly, this is a means to bring us to the right use of our wealth. Give alms and behold all shall be clean unto you k Luk. 11.41. . It is like the advise of a Physician to help a surfeit by forbearance, so (saith Christ) you that have been given to oppression and cruelty, if you shall repent hereof and make known the truth of your repentance by the fruits of Charity, this will be a good medicine against greediness, and a means to bring you to the pure use of God's blessings. Fourthly, it is a good pledge to a man's soul of his future inheritance. Paul calleth it a good foundation against the time to come l 1. Tim. 6.19. : not that our Salvation is built upon Alms, but the bowels of compassion in us towards others, is (as it were) a print or stamp of the mercy of God set upon our hearts. Thus we see how Alms g●g is recommended to us in the Scripture. I could add the penalty annexed to the contrary. He that stoppeth his ear, at the cry of the poor, he shall likewise cry, and not be heard m Pro. 11.13. : judgement merciless to him that showeth no judgement n jam. 2.13. . The use and exhortation solloweth. The Use. Be pleased I pray you to give entertainment to this point also. It deserveth to be harboured. It is the glory of a Christian, He hath distributed and given to the poor, his horn shall be exalted with honour o Psal. 112.9. . As it deserveth harbour, so we do generally need to be persuaded to open our doors to so worthy a guest. Fruits of mercy in these days are exceeding scarce: The contrary evils, oppression, violence, gaping over the heads of the Poor, devouring widows houses, selling the poor for old shoes, rackings, enhauncing, gripings, usuries, immoderate take: these things, depart not from our streets p Psal. 55 11. . The portion of the poor is spent away in gaming, in reveling, in contending, in gay clothing, in smoke, in dogs, in drinking etc. How much is vented away by such means, by which many a poor soul might be comforted, many a prisoner ransomed, many a decayed labourer, and industrious husbandman restored, many a painful Student in the University maintained, many an impoverished and spoiled Church re-endowed, many an Hospital for the sick and aged erected, many an house of correction for the sturdy and incorrigible, builded. I am even ashamed for our unfruitfulness: but, especially I cannot but pity that pitiful account, which men will make, when they shall come at the day of the great Audite, to give in their bills of expense to the Lord Paramount, to whom for these things we must be countable. Alas, alas, how shall men look the Lord in the face, when there shall be seen such large sums, about vanities, about contentions at Law, about buildings, about belly-cheer, about the furtherance of wicked pleasures, nay (perhaps) so much to the maintenance of secret whoredoms, so much to the commuting of punishments, so much to the keeping and shifting of unlawful issues, and so little, so nothing, to holy uses, to the Church of Christ, and to the Saints of Christ. Think upon it, I entreat you, and propound this virtuous woman for an example: and as in other particulars, so remember to follow her in this: That which you will do in this kind, put it not off until your latter end. These her Alms, were fruits of her life course, not of her Legacies at her death. While we have time, let us do good, etc. q Gal. 6.10. . I condemn not funeral beneficence simply: only I prefer the vital before it. They which do nothing but by way of a testamentary benevolence, are rightly said to be men of good wills, but of evil deeds. Thus far of the life of Dorcas. Now of her death, verse 37. It came to pass, in those days, that she was sick, The second part. and died. I cannot speak at large of every thing I must still (as hitherto) select the principal; and that in this part is this: The fourth Doctrine. That even the holiest and most religious among the sons of men are subject unto death. Dorcas, notwithstanding she was a Disciple, notwithstanding she was zealous of Good Works, and full of Almsdeeds, yet here in those days she sickened and was dead. This may easily be instanced by a World of examples. Righteous Noah, faithful Abraham, zealous Lot, meek Moses, religious David, innocent job, painful Paul, penitent Zache, charitable Cornelius, all the worthies of the first times, and whomsoever else the word of God hath well reported of, where are they? Are they not all dead? Do they not all see corruption? Are they not all gone down into the slimy Valley? Have they not long since made their bed in the dark? None of them all was able to deliver his life from the power of the grave. How is it then true (will some say) that Christ hath destroyed death, sith death hath still power over God's Saints? I answer: Christ did not die to take away death (as yet) but to change death: not to overthrow the being of death, but to pluck out the sting of Death r 1. Cor. 15 55 : not quite to stop up the grave, but to remove and quell the victory of the grave. The holiest therefore do still die, but death cannot sting them, the grave cannot triumph over them. Death in itself is the way to Hell: It is altered to the children of grace, and become a portal by which the soul passeth from out of the body into Heaven. Death in itself is as a Sergeant to arrest, and to bring to judgement: but to the elect of God, it is as the Angel which guided Peter s Act 12. , and leadeth them from the vale of Tears into the land of Righteousness. Thus the Holy die, but not to damnation, for to them which are in Christ, there is no damnation t Rom. 8. ●. . It is a piece of their happiness that they die: Except the wheat corn ●all into the ground, and die, it bideth alone u joh. 12.24. , and, oh fool, that which thou sowest is not quickened except it die x 1. Cor. 15.35 . A fool or a child seeing a goodly cluster of grapes, thinketh it pity to put them into the press, and to deface them, but he that is wise knoweth that by this means, the liquor in them is preserved, and that this timely gathering is a means of keeping from corruption: So we think sometime, Oh, it is pity such an one should die so soon; as one might have said of Dorcas, alas so good a woman, so pitiful a creature can ill be spared: But God in his wisdom knoweth it to be good, and if he cut of the life of good josiah, as it were in the middle of the stem, doubtless it is, that his eyes may not see the evil to come y 2. King. 22.20. The Use. . The special use I will drive this point unto, is to urge upon us all a due meditation of our end. For surely if even the holiest die, than all must die. If death seize even upon the house of God, where shall the ungodly and sinners appear? z 1. Pet. 4.17.18 . If Dorcas do die, surely jezabel shall not escape: If the tender hearted women that wept for Christ, than the stonie-hearted men, that scoffed at Christ; if those that embalmed him, than those that buffered him: if she that poured ointment on his head, than he that spate in his face: there is no avoidance: It is appointed unto Men that they shall once die a Heb. 9.27. . It is heavens decree, and it cannot be revoked. And what is that to die? to be no more? No; happy than were Cain, and judas, and happy you, that now make a mock of sin; but, to be still for ever either in endlessness of bliss, or perpetuity of woe. What shall we then do? shall we reason as the profane, Let us eat and drink, for to morrow we shall die b 1. Cor. 15.32 ? God forbidden: that were to be like the Devil, whose manner is to play reaxe and to have great wrath when he hath but a short time c Reu 12.12. , or shall we gull our own souls, and put far away the evil day d Amos 6.3. , and dream of many years like the Rich Fool in the Gospel e Luk. 12.19. ? far be these things from us; let us rather endeavour by this to apply our hearts to wisdom f Psal 90 12. : and what wisdom? verily in a word, the scanning of this one point often in our minds, Hinc ab●dum quo tr●●ium? Hence I must, and whither then? like men that travel, who be no sooner come to their lodging, but they are talking of their next Inn. The debatement of this question in the mind would bring forth an excellent fruit, even, a care to be assured of admission into everlasting habitation Lu● 1●. 9. . A man would thus reason. I must remove and whither then? Hell is my desert, how shall I escape it? Heaven is the only place, how shall I come to it: Thus one good thought would make way for another, and lead us on by degrees to that which we do most neglect, (the providing for the future estate.) Oh that we were wise to understand this, and that we would consider our later end h Deu. 32.29. , or that we did conceive the happiness and sweet comfort of a prepared and long expected end? This promised, the day of death, a godly man may say of it when it cometh, as the people triumphantly sometime spoke of the day of David's coronation, This is the day which the Lord hath made i Psa. 11●. 24 . The children of God whose care hath been to keep themselves unspotted of the World k jam. 1 2●. may call death, as jacob did the place where he came, Mahanaim, because there the Angels met him l Gen. 32.2. , so there, those Ministering spirits which are sent forth for their good which be heirs of life m Heb. 1.14. shall receive their souls to bear them into Abraham's bosom n Luk. 16.22 . Oh that Religion and godliness might be more sweet unto us, which will bring a man such peace at the last. As for the wicked, it is not so with them o Psal. 1.4. . In their death they be like unto him, of whom the Prophet speaks, who did flee from a Lion and a Bear met him p Am. 5 9 , they escape one misery, and irrecoverably fall into an other. This life hath (it may be) afflicted them with rods, but death shall come upon them with scorpions. God shall shut them from his tabernacle and not suffer them to come near the land of the living. Oh that we could make haste to break of our sins q Dan. 4.24. by repentance, which will bring so much woe at the last. This is the use. Dorcas is dead, the holiest must die: if holiness must yield, profaneness cannot stand out, whither holy or profane all must die, and come to judgement. Let him that is holy be holy still r Reu 22.11. , and hold fast that none may take his crown s Reu 3.11. . Let him that is profane, I will not say be profane still, but let him cast away his transgressions, for why will ye die oh house of Israel t ●e. 18 31. Nullus penitentiae locus, nullus satisfactionis effectus. Cy●r ad Demetrium. Non Job, non Daniel, non No, rogare ●ssunt, etc. Hiero. ? Yet there is hope, but if we be once stepped over the threshold of death, there is no place for repentance, no use of any Satisfaction: If job, Noah, Daniel should entreat for us, God would not hear us. 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.