DORCAS REVIVED THE SECOND TIME: OR A Sermon preached at the Funerals of Mrs. Anne Micklethwait, the one and twentieth of March 1658.  
By JOS. HUNTER, Master of Arts, and Minister of Ousburne.  
A gracious Woman retaineth honour, Prov. 11.16.  
Sensus pravae voluntatis mulieribus, non aute● sexus in vitio est, Greg. lib. 3. moral. ca 7.  
LONDON, Printed by Tho. Leach for Thomas Firby, at Grayes-Inn gate. 1660   

TO THE Right Worshipful, and my Honoured friends, John Micklethwait Esq Joseph Micklethwait Gent. the Lady Anna Dickinson, and Mrs. Dorothy Stillington, the surviving Issue of the Worshipful Mrs. Anne Micklethwait, late deceased.  
IT hath ever been the custom (partly to give, partly to gain respect) to commit nothing to the Press, but under the inscription of some persons name, to whom their work might be acceptable, and by whom it might be rendered more acceptable unto others: Now whilst I thought on the Dedication of the ensuing Sermon, my thoughts never strayed farther, than one of you; to whom, I concluded, that all men; for the argument of it (set aside other respects) would adjudge it due, but to which of you, I had none to direct me, and therefore followed mine own fancy, which was this, not to disjoin you, who were so nearly joined in the same common relation, and have already approved yourselves to be the genuine children of the same mother: It is not my purpose to commend you, but to commend your mother to you, the fruits of your religious education, do (to the credit of your family and the observation of the world) in a great measure show themselves: but let me tell you, you lie under a greater engagement than ordinary: many eyes are upon you, that expect you should bring forth fruit answerable to the stock that bore you: though you be virtuous, yet you will not be thought worthy of commendation, except you excel. Paul tells us how he might boast, that he was an Hebrew of the Hebrews, 3 Phil. 5. that is, an Hebrew both by the father and the mother's side; this it seems was esteemed a great privilege among the Jews: it was deemed a privilege to be a Proselyte, a greater privilege to be an Hebrew, but the greatest privilege to be an Hebrew of the Hebrew: so may every one of you boast, that you are a Christian of the Christians, descended on both sides from believing and religious parents, such as did so profess themselves to be, and were accounted really so by all that knew them: this is your privilege, it will be your praise, if your practice arise to the height of it. 
Valer. Max. lib. 3. cap. 7.  The Romans forced the lewd son of Scipio Africanus to pluck off from his finger a signet-ring, whereon the face of his father was engraven, accounting him unworthy to wear his picture, that would not resemble his virtue: and if you should degenerate, you will be thought unworthy the name of your parents. This I tell you, not so much because I fear you, but because I would not be thought to flatter you: as you have therefore begun well, gone on worthily, so continue and abound, knowing 〈…〉 have for an example: let the fruits 〈…〉 more; that the name of Micklethwait may be greater, and yield a sweet and fresh perfume in the Churches of Christ to succeedings generations. To this end it is, that I present this Sermon to you, desiring that you would accept of it, and take in good part my freeness with you.  
Now for the Sermon itself, I expect to meet with Censures from two sorts of persons. They that knew her better than I, will think that I have said too little: and they that knew her not so well, will think that I have said too much: In answer to the former, I confess I have said too little: When a Painter is about to paint a man, he first draweth some rude lines and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: then he addeth the black colours, this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: lastly the vive colours, and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ now I acknowledge, that toward the resemblance of your mother, I have only given some rude draughts, the most that I have done is the adding of black colours: the perfecting of the work which consists in super-adding the vive and lively colours, I leave to a more skilful hand and learned pen, who will lay his foundation lower than I have done, and therefore raise his superstructure higher. For those that think I have said too much, I will only say as the Fathers of old to them that doubted of the Trinity, Go with John to Jordan and there thou shalt see: 
Comitare Johannem ad Jordanem & videbis.  so go but to York and there you shall be assured; repair to those that were her intimate acquaintance, inquire of them concerning the truth of what I have said, and you will say, as the queen of Sheba concerning Solomon, it is a true report that you have heard of me, yea the half was not told you, 1 Kin. 10.6, 7.  
I have but one thing more to add I acknowledge, that I have here and there made additions and alterations in the Sermon from what I preached: and though I had never so much time exactly to pen any thing, yet I should always judge it necessary before it come to public view, lambere foetum, to look and lick it over again, which when I have done, it will be still unpolished, and my best homily nought a kin to chrysostom. Yet if some persons, reputedable enough to judge had not thought it fit to be printed and were earnest to have it so, it had been buried within the same walls where is your mother's grave.  
Now the Lord make you to abound more and more in knowledge and in all judgement, that ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ, being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and prai of God: thus prayeth  
Octob. 13. 1659. Your Worships obliged and affectionate Servant, JOSIAH HUNTER.   

DORCAS REVIVED The Second Time.  9 ACT. 36, 37. 
Now there was at Joppa a certain Disciple named Tabytha, which by Interpretation is called Dorcas: This Woman was full of good Works and Almsdeeds which She did. And it came to pass in those days, that She was Sick and Dyed.  
WE are now met to celebrate the Funerals of a most grave and Religious Matron, to whose worth (while She was alive) Flattery itself could add nothing; and from whose worth (being now Dead) Malice and Envy itself 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 Almsdeeds which She did: and it is come to pass 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 excelled most of our Women now, as much as those times for Purity and Integrity excel ours, those times were more Pure and Savouring of Christian simplicity than ours, though not so pleasant and delicate, and so it is likely were their Women. Concerning her in the Text, you may observe 1st. her Sex, a Woman: 2d. her Name, Tabytha or Dorcas: 3d. the Place of her Residence, Joppa: 4th. her Profession, a Disciple: 5th. her Practice, full of good Works and Almsdeeds which she did: Lastly, her Sickness and Death; And it came to pass in those days, that she was Sick and Dyed. Something of each of these.  
Her Sex, a Woman. That is observed to be true of Women, which is spoken of Jeremiahs' Figs, those that were good, were very good; 
1 Kin. 21.25. 2 Chron. 22.10.  those that were evil, very evil, 24 Jer. 3. So those Women which we read of in Scripture, that were wicked, were very wicked, as Jezebel and Athaliah: but those that were good, very good, as Mary, Anna, Elizabeth, and Dorcas: & whatever may be Salomons meaning, 7 Eccl. 28. Yet it is easy 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 Woman amongst his thousand Wives 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 Woman than of a Man: Take his words in the most rigorous manner, and all that can be with soundness gathered from them is, that good Women 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 blameless Conversation? the Canaanitish Woman for her Faith? Lydia for her diligent attendance unto the Word? 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 Mankind, yet Marry bare and brought forth that Fruit, which hath raised and restored Man to a greater happiness than he lost, 
1 Luk. 48.  and therefore all Generations call her blessed. I care not for making Comparisons between Men and Women, seeing they are both one in respect of Nature, and differ only in Sex; Let those that please themselves in playing upon Women, remember that when God created Man, he made them Male and Female, 
1 Gen. 27.  and both after his own Image. I will only say this, that if God send Man to School to Learn of such a despicable Creature as the Pismire 6 Prov. 6. Let him not think it any disparagement to learn sometimes of a Woman, especially such an eminent and virtuous 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, , 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. Whether Dorcas was Maid, Wife, or Widow, is to us uncertain, nor is it much material to inquire; Labour ye 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; Tabytha, which by interpretation is called Dorcas. Dorcas now stands in need of interpretation, as Tabytha did then. Tabytha is a Syriack word, Dorcas a Greek word, they both signify 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 less of names; but if it were before verbum Soeculi, it is now become verbum Ecclesiae. 
10 Act. 34.  Jacob signifies a supplanter or deceiver, yet God disdaineth not to call himself the God of Jacob. The Person if good, dignifies the Name be it never so mean; and the Name, though never so good, cannot dignify the Person, if he be evil and unworthy. Abel was a good man, yet his name signifies vanity. Lydia was a virtuous woman, yet her name signifies a standing Pool. Absalon was a traitorous and troublesome Son, yet his name signifies a Father of Peace; and Michol the Daughter of Saul was none of the best women, yet her name signifies one who is perfect. To be sure, it can be no disparagement to Dorcas to be so called, seeing the Church compareth Christ to that thing, which her name imports, scil, a Roe, 2 Cant. 9 And the Roe is commended to us in Scripture for a loving, pleasant Creature 5 Prov. 19 Thus much we may take notice of, that the Lord knoweth every one that belongs to him by name, which he reckons unto Moses as a special favour 33 Ex. 17. And when the famous names of the wicked shall rot, the obscurest names of his own people shall be had in everlasting remembrance. 
10 Prov. 7. 112. Psal. 6.   
The place of her Residence, Joppa. Joppa was a Town situated by the Sea side (Port-Towns have been observed to be great inlets to the Gospel) it was part of the inheritance of the Tribe of Dan, formerly known by the name of Japho, 19 Josh. 46. 2 Chro. 2.16. now it is called by the Inhabitants Sapph. We 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 Died there, that we had not heard of it at all. Now so long as Dorcas is had in memory, joppa 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 judah, 5 Mich. 2. yet it is become famous, because it was the place of Christ's birth, 2 Mat. 6. We 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 advantageous to the Country round about: So many places, though in other 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 Profane; 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.  
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 Christ's 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 Honour's sake. To be a Christian, a Disciple, a Professor 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 Professor is now used (for it would make a man's heart even abhor and loath to see what kind of Professors and Christians we have in our days) but to be such an one in that strict acceptation, that Dorcas is entitled here, is a Persons great honour: Certainly, if holiness be the greatest Honour, and piety the best Nobility, than they are to be reputed the most Noble and Honourable Persons, who are Professors of Holiness, wicked men themselves cannot 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 Psalms? 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 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 Catholic 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 profess the Gospel have but a care to honour it by walking, as becometh the Gospel: and what though there be some Professors, 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, Profane Persons, and Hypocrites (if we knew them) are not worthy the name of Professors.  
If then to be Professors 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 delightful as the deriding of a Christian; applause and preferment waits upon them that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rail upon honest men in handsome language. Michol was barren until 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 Profane Persons scoff indeed: let us rather despise the shame, yea we may glory in this shame; the Apostles rejoiced, that they were accounted worthy to 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 sinful generation, of him also shall the Son of man be ashamed, when he cometh 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 ourselves together, as the manner of some is, but exhorting one another, and so much the more, as we see the day approaching, whether of judgement or of persecution, as it is, 10 Hebr. 23, 2, 4 25.  
Dorcas is called a Disciple here, ad Documentum, as for her honour, so for our instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Disciple, is as much as a Scholar 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 dependence upon the ordinary means of instruction, the preaching or teaching of the word. So then Dorcas a Discple, that is, as one observes, a Scholar in the School of Christ, and submitter of herself to the Ordinance of God for the saving of her Soul; now if Christian and Disciple be equivalent and convertible terms, than 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 show, 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 Christ's Disciples to think it a disparagement to be Learners; for if they look at the Person of whom they learn, they are Christ's Ministers, 1 Cor 4.1, Christ's Ambassadors, 2 Cor. 5.20. they represent no meaner a person than the Lord of Life and Glory, the great Prophet of the Church and Saviour of the World: and how meanly soever they may be accounted of by men, yet they are called the glory of Christ, 2 Cor. 8.23. If they look at the things which they learn, they are of an excellent nature, and it will ennoble, elevate and help much to the perfection of their understandings: for we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the World 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 crucified, 1 Cor. 1.23. the knowledge of whom is so excellent, that Paul counted all things but loss 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 Paradise 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 advantageous? 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 Heretic, boasted how he knew the Divinity, Basil gravelled him in no less 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 Just 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 sat by him; and said, that he should die with better cheer, if he might die learning something.  
By this than let us make trial of the truth of our Profession. We do confidently persuade ourselves, and profess 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 daily at Wisdoms Gates. 8 Prov. 33, 34. It is the property of a Learner to be humble, sensible of his ignorance, and selfdenying; 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 rejoice in hearing John's 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 Hosts; yet generally men are so conceited of themselves, and have such under-valuing conceits of their Teachers (because their fellow-creatures, and subject to like passions as they are) 
5 jam. 17.  that they judge this a very servile, and therefore too submiss 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 pass from Dorcas Profession, to her Practice; those two must not be separated; for the most glorious profession of Religion without good works, is most gross Hypocrisy, and he that is barren in good works, and yet bears high and broad the sail of Profession, seems to be afraid lest the World should not take notice of him for an Hypocrite. Good works likewise, without a knowledge and profession of Christian Religion, 
Splendida peccain.  are no better than glorious Sins, as Augustine calls them; no better than the virtues of Heathens, 
Quid vobis (ethnici) cum virtutibus, qui christum dei virtutem ignoratis?  unto which though we give the name, yet they want the nature of virtue. For as Bernard said, What have you Heathens to do with virtues, who are ignorant of Christ, the virtue and power of God unto Salvation? But where a profession of Religion, and a practice of good works are in conjunction, they make integrum sanctum, an entire, sincere, complete 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; than more particularly, and Almsdeeds which she did.  
In general, She was full of good works. When it is said that Dorcas was full of good works, it is not meant, that she was perfect, 
3 Jam. 2.  for in many things we offend all; and every Sin is a defect. Much less 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 herself empty and barren. Ears that are most laden with Corn, hang lowest down to the ground; and holiest Persons have always 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 superabound, 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 fullness 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 supplied, that She still did more; it is very probable that Dorcas was not a woman of great worldly Estate, and if she had not been notable for her good works, She might in other respects have lived obscurely enough: But whatever her estate was She had a free heart, and did not for fear of wanting herself, 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 superabound comparing her abilities with her expense, 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 satisfy herself 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 she had done very much good, yet still she withheld not her hand; according to the injunction 6 Gal. 9, 10. Let us not be weary in welldoing, 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 writ, 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, God's 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 God's workmanship created in Christ Jesus unto good works. Sure it is, 
2 Eph. 10.  the Law is the Rule of good works and therefore obedience to any branch 
1 Joh. 3.4.  of the Law is a good work; as the breach of any part of the Law is an evil work; and as the Logicians say, there is no created being, but it is reduced into one of the ten predicaments; so there is no duty or good work commanded of us, but it is contained in one of those ten words, 
10 Deut. 4.  as Moses calls them, that is Commandments. These good works in other places of Scripture are called good Fruits, 3 Jam. 17. Fruits of righteousness, 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 ourselves, 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 godliness 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, than 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 wholly insufficient: but look on them as fruits of Faith, done out of obedience to God's command, and with respect to his Glory, and so the Scripture doth highly commend them. Thus than 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 relies upon his works, doth like a man that on a moon-shinie night mistakes his own shadow for a bridge, and so falls into the River and is drowned.  
Now let the observation be this; All that make profession of the Gospel should accompany their profession with fruitfulness in good works, So Paul gave in charge to Titus, These things I will that thou affirm constantly, that they which have believed in God be careful 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 precedents, going before others in good works; these are the richest and most usual 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 Professors of the Gospel should be full of good works are these, 1 because true Christian Religion doth not consist merely 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 poisons the ground. We must not only put off Wrath, Malice, Blasphemy, 
3 Colos. 8. etc.  filthy Communication and Lying, but put on also bowels of Mercy, Kindness, Humbleness of mind, Meekness, Long-suffering, and above all Charity, which is the bond of Perfection. 
18 Luk 11.  Thou sayest 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 chrysostom) 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 Fatherless and the Widow, and to keep ourselves unspotted from the world. 
1 Jam. 27.  Hereby we give testimony of the truth of our Profession, when we are fruitful in good works; For he that professeth himself to be a Christian and is barren in good works, is like a painted Tree, that stands only for show; 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 Figtree 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, tendering 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 confess) troubled with the deaf and dumb Spirits in these times, 
Ubi bona opera non apparent ad extra, ibi fides non est ad intra. Mr. Burgess.  but most having withered Hands. It was a saying of john 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 concur to the Act: as in a man, although his Shoulders and Breast do not immediately concur to the Act of Seeing, yet if a man's 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, unless it were so. The chief scope of St. james his Epistle, is to urge hearers to be doers, and vain boasters of justifiing Faith, to justify their Faith by their works.  
2. God is glorified by good works; therefore saith our Master, 5 Mat. 16. Let your light shine before men, that they may see your good works, and glorify your Father, which is in Heaven. The men, 
31 Job 20. 29 Job 15. 1 Jam. 25.  for whom our Heavenly Father is glorified, 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 itself, 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 bless God for it.  
3. Good works were one end of Christ's death. 2 Tit. 14. there the Apostle saith, that Christ died, 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 freegrace, these things speak (saith he) and exhort. So it is said, that he suffered for Sin, 
1 Pet. 1.21  leaving us an example that we should follow his steps: Now he went about doing good. 10 Act. 38. And himself bore our Sins in his own body on the Tree, that we being dead unto Sin, should live unto righteousness. 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 becometh the Gospel, and adorn the Doctrine of God and our Saviour. A Christian, though, like Leah, tender-eyed, and cannot see far 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 Professors 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 profane 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. chrysostom calls good works, unanswerable syllogisms, invincible demonstrations, to confute and convert Pagans  
1. Then if this be our Doctrine; 
Appl.  it is manifest that the Papists do most falsely charge us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despisers, yea condemners of good works. We condemn them in no other sense than the Scripture condemns them, otherwise we commend them as the best signs of a living Faith, and the expressions of thankfulness to God for redeeming us by his Son. And therefore we think Ursine hath very fitly entitled 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 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 ye live after the flesh, 
● Rom. 13. 6 Galat. 7.  ye shall die: 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, Uncleanness, 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 ye think it enough to say, that you have Abraham to your Father? 
3 Mat. 9, 10.  Will you Steal, Murder, commit Adultery, Swear falsely, 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 ye are of your Father the Devil, and his works you do? take it how you will, the Scripture saith expressly, 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 evil 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 pressed under thee as a Cart, 
2 Am. 3.  that is full of sheaus; if the Axletree of his Patience break, the burden will fall on thee, a burden 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 sweetness 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 daniel's pulse and water, 
1 Dan. 15.  was seen in the fatness and well-favourednesse of his countenance: So the blessing, that God gives to all our Meditating, Reading, Hearing, and Discoursing, is seen by our fruitfulness 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 man's 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 sweetness, 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 Music, it disturbs the whole body with an ill-distempered laziness. 2. Dorcas was not Evil, for her works were good. One might better be idle, than not well-employed, for to be sure, 
1 Cor. 3.15.  his work shall be burnt, if he be not burnt for his work: so that he is sure every way to receive loss; and he that is not employed in doing a good work, suffers a double loss, 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 loss; but he hath been doing evil, which will prove unto him evil, and here is a double loss. 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 Commandments of men. 15 Mat. 9 The blind whelps of will, worship, and ignorant devotion, God regards not. Counterfeit Coin is so far from being currant, that the Coining of it is a capital Crime; and all works which have not the stamp of God's word upon them, are so far 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 God's 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 ourselves new Hearts; because we must be good, before we can do good. When the People of Israel promised, that they would do all that God had commanded them by Moses; What saith God, Oh that there were such an Heart in them, 5 Deut. 29. It is not for thee to promise, that thou wilt lead a new life, endeavour to be full of good works; 
11 Rom. 2. ●  Oh labour to get such an Heart in the. By nature we 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 altered 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 wickedness will proceed from the wicked.  
4. A right end, and that is God's 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 filled 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 man's mark is not good, his aim is nought, and so is his Action. No Creature, we say, was made by itself; and therefore not made for itself, but him that made it: So there is no good work, which we can do of ourselves, therefore we ought not to do it for ourselves; but for his praise, from whom we have the power. 
2 Cor. 5.5.  And I make no question, but so far as a man is convinced, that what good he doth is from God, and not himself, so far will he direct, the good that he doth unto God and not to himself. Therefore a true Christian ascribes the glory of his good works to God, as the Author; and directs his good works to the glory of God, as his end.  
Lastly, Dorcas was not unfruitful, for she was full of good works. This was the praise of the Romans, that they were full of goodness, 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 God's glory) now herein (saith our Lord) is my Father glorified, that ye bear much Fruit, 15 joh. 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 profess yourselves to be engrafted into Christ, I tell you, it is a dishonour to the Root, on which you profess yourselves to grow, to bear such unprofitable branches. A garden enclosed is my Sister, my Spouse, thy Plants are an Orchard of Pomegranates with pleasant fruits, Camphire with Spikenard, Spikenard and Saffron, Calamus and Cinnamon, with all Trees of Frank-Incense, Myrrh 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 fruitful, whom God hath planted in a soil so fruitful of all things pertaining both to Life and Godliness. But our barrenness in good works may justly provoke God to turn our fruitful Land into barrenness; 
107 Psal. 34. 2. Hos. 9 21 Math. 41.  and not only take away his own Corn and his Wine and his Oil, his Wool and his Flax from us, but even the Gospel itself 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 Figtree 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 forbidden, 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 spoke it; and so I leave it.  
I pass from Dorcas commendation in the general, to that thing for which she is especially commended to our imitation, which is that she 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, Remit, 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, Cloth the Naked, and Bury the Dead. Now those works of mercy which respect the Soul, are of the two the better Alms-deeds; therefore for certain Dorcas did not omit them; though else I think that by Alms-deeds in the Text, are chief understood works of mercy respecting the Body. 
Observe.   
Professors 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 Clothing, 
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 pass 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 add a reason or two to enforce it.  
1. Distributing to the necessities of the poor, is a work which God doth strictly enjoin. 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 themselves a good foundation against the time to come, that they may lay hold on eternal life. Harken then (my Brothers) 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 pays large increase for all he borrows: but how shall he give you the interest of Glory, where he hath not received the principal of beneficence? As the Grecian 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 Paradise; none shall ever be planted there but the fruitful. If the first Paradise had any Trees in it, only for pleasure; I am sure the second, which is in the midst of the new Jerusalem, 
22 Rev. 2.  shall have no Tree that bears not twelve Fruits; yea whose very leaves are not beneficial.  
2. Give me leave to ask you this question: if you knew what to offer unto God, that might be pleasing and acceptable to him, would ye not do it? 
43 Gen. 11.  are ye not glad, that ye have any thing wherewith to present a great man (whose favour you need) that he delights in and will accept of? and methinks, you should be glad, that you have any thing, wherewith you may do a work that is pleasing to the Majesty of Heaven and Earth. Well mind that of the Apostle, 13 Hebr. 16. To do good and to communicate forget not, for with such sacrifices God is well pleased. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is delighted or more properly (as he observes in his Critics) hilariter affectus, cheerfully affected with such sacrifices. Beloved, I beseech you, consider; shall not we poor men, we sinful men, who are worms and no men, between whom and God there is such an infinite distance as cannot be expressed, shall not we rejoice from our hearts, that we can do any thing, which may be acceptable and wellpleasing 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 kindness 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 tells 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, multiplied. 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 Cornucopia of blessings, Riches, and Honour too, to boot: 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 merciful 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 Alms, 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 God hath promised, that he will have a special care over such, as are merciful 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 sickness, thou knowest not how soon it may be thy lot, to be visited with sickness: If thou considerest the condition of thy poor Brethren in distress, thou art sure to have careful 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 Privilege, and thou canst not believe it and be inconsiderate in this case. Again, hereby thou shalt convey a blessing to thy Posterity, 37 Psal. 26. he is ever merciful and dareth, and his seed is blessed. Thirdly, this is a means to sanctify your Estates to you; 11 Luk. 41. give Alms 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, Angel's 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 Popery 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 clothed and men to go naked, yea as Jerome complained, Walls and Pillars of Houses shining with Gold, and Christ in a poor man ready to die, naked and hungry before the doors. Oh 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 foreign Nations they call Apostles) the Apostles indeed shown the World Heaven, left the Earth to Earthly men and got Heaven themselves: but we are more beholding to our new ones, For they show us Heaven, leave it to us to purchase, in the mean time seeking only for themselves earthly possessions. I beseech you therefore, as ye tender the credit of your Profession, that you would make more conscience of this duty, as ye abound in Faith, in Utterance and Knowledge; 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 God's 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 judgement without mercy, that hath showed no mercy, 2 Jam. 13. whereof we have an example in Dives, 
16 Luke.  who because he would not give Lazarus a crumb on Earth to allay his hunger, was denied 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 showeth mercy, do it with cheerfulness 12 Rom. 8. For God loveth a cheerful Giver 2 Cor. 9.7. if your Alms are extorted from you, they cannot be called benevolence, because not coming with good will. I know not well what to call it, but give it what name you will, I am sure it is not acceptable to God. For the will is so greatly concerned in this business, that where there is not ability, God accepts it for the deed, 2 Cor. 8.12 therefore whatsoever ye do, do it hearty, 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 show this Freeness, we should not always stay till we be asked, but consider the Poor and so take a course to relieve their modesty, 
41 Psal. 1.  as well as their necessity. For there are many needful, that yet are unwilling to ask. We should not expect, but prevent the crying of the Poor. God Forbidden, 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 careful enough to look to that. And indeed it is a man's wisdom, so to help to light his neighbour's candle, that he do not put out his own. Surely none need be more bountiful 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 God's poor, or Christ's 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 World's 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 pity on all these, but not all alike. Christ's poor are most to be pitied, the World's poor next, the Devil's poor lest of all. Yet they must not be wholly neglected, but as we would do all good offices to their Souls, so we must not deny the doing of necessary offices to their bodies. Do good to all, but especially to the household of Faith. 
6 Gal. 10.   
4. What Alms you give, give them in simplicity, 12, Rom. 8. Not like the Hypocrite, 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, thyself 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, thyself doth. But the scope of our Saviour is plain, which is to warn us against Hypocrisy and vainglory 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, 
 Religio sior videretur.  who being at St. Peter's Church, there with her own hands gave pieces of money 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 withhold 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 dies, shows 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 man's praise is, Dispersit, he hath dispersed his goods, and not left them behind him.  

Mr. Hieron on the Text.  I read lately an Emblem of Charity comprehending all or most of these directions. A child with a merry countenance, covered in a cloud, with a bloody heart in his hand, giving honey to a Bee without wings. First a child, to note that we should begin this work early: looking merrily, to note, that we should do it cheerfully: covered in a cloud, to note, that we should do what we can, to hid 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 Loiterer, 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, cheerful 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 stir 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 pass in those days, that she was sick and died.  
And it came to pass. 
Observe.  There is a providence in and to be observed in the Sickness and Death of God's Saints. Precious in the sight of the Lord, 
116 Psal. 15●  is the Life and also the Death of his Saints: And if they be so precious to God, how can we think, but that there should be a special providence in their Sickness and Death? If the hairs of their Heads are numbered, 
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 less 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 wander, put thou my Tears into thy Bottle, are they not all in thy Book; God in his providence order 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 Sickness, and so disposeth of things, that they are not taken away by Death, till they have finished their work, and are fit to enter into Glory. Well then, let us see his providence, and submit to it, acknowledging the Justice, Wisdom, and Goodness of it. We are apt oft times to wonder, that God should cast his people into Sickness, 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 pass 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.  

Observe.  It came to pass in those days, that She was Sick. God's dearest Children are not exempted from Sickness, 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 God's Heart, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  feel God's Hand most heavy. It is a very pretty saying of Clemens Alexandrinus, God's Children are not near him, unless they be within the reach of his Rod. They sit, as Augustus said he did, when he sat between Virgil and Horace, 
Inter suspicia & lachrymas.  (the one melancholy, the other troubled with sore eyes) between sighing and weeping. All the day long have I been plagued and chastened 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 Hermit, that having lived to a complete Age, (though very piously) yet made a question of God's love to him, because all that while he had not (which he could remember) felt one hours' sickness: It pleased God in some short time, before he died 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 sharpened a Stake, and pointed it with Iron, and put it in at his Back, till it came out at his Mouth, and so with his Face upward he Died 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 God's Children are not apt to question his Love, so much, as in Sickness. 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 God's people have no more cause to doubt of God's love in Sickness, than any other affliction. That which troubles them most is, that hereby they are rendered unserviceable; but where God disenableth from duty, he looks not for it, but accepts of the desire for the deed. Besides, Sickness it not such an unserviceable Estate; may not one serve God acceptably in suffering, 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.  God's 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 precious Lamp shining in these earthen pitchers, than others have, I mean a more precious Soul. Therefore comfort yourselves, 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 Martyrdom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is true of any kind of Death to God's Children; it is but a way to pass from a Temporal Life to an Eternal. She Died. The Holiest and most Religious persons are subject to Death. The Apostle speaking of the patriarchs, these all Died (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 War, 8 Eccl. 8. no union unseperable, but that between Christ and a believer. Death will separate 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, than 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 than 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 die, 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 holiest men die, 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, malign, 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 Society, 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 man's life madness; so are they that think their end to be without honour. It is not the misery of good men that they die. For he is not miserable, that dyeth but once and for a moment, that death may for ever be swallowed up of life: But he is miserable, that is ever dying and yet lives in torments infinitely worse than death: Thus it is with the wicked in Hell, who passing out of this life are immediately seized 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 Priests of God and of Christ. Secondly, the Godly are desirous of death; 
20 Revel. 6. 1 Phillip 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 felicity. 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 tells us, that the wicked is driven away in his wickedness, 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 ourselves. To him that soweth righteousness 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 shown towards his name, in that She ministered 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 etc. 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. Do not envy Dorcas her happiness, but imitate her holiness. 
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 God's Vine-yard; Nor must we think to come to Heaven upon easier terms than God's Saints have done before us; Wherefore let us gird up the loins of our minds, let us every day be adding more Oil to our Lamps, that an entrance may be ministered 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 intent, 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 died 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 myself. 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 myself and that is this, if I had been desired yet I should not have said any thing of her, had I not known her myself 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 intent to bring into an ordinary use, or encourage others to do it. And now having put in these two Pleas, I set myself 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 council of the Proverb; Put not thy  into a pasture, where there is no hedge. Therefore I will bond myself within the limits of the Text.  
First then, it is said of Dorcas that she was a Disciple; so was the Gentlewoman deceased, and as it is said of Maason, not only a Disciple, but an old Disciple, 21 Act. 16. and her Age rendered her Discipleship the more Honourable; for the hoary Head is a Crown of Glory, if it be found in the way of righteousness, 16 Prov. 31. hoariness is then honourable, 
Canitieses tunc venerabilis est, quando ea gerit, quae canitiem decent. Chrys.  when it doth such things, as becomes such an Age. So did she behave herself, as Paul bids Titus direct the Aged Woman, 2 Tit. 3. She was in behaviour as becometh Holiness, and a teacher of good things. Her conversation was a daily 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 professor 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 effeminate 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 herself 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 Attic 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 dependence upon the ordinary means of instruction. She was not like those, that having got a little knowledge by the Ministry, 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 far from the fancy 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 Ministry of the word, and so she desired the sincere Milk of it, to grow thereby, having once tasted how gracious the Lord is. The Ministry she always 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 coming of Christ; and though she had attained to a great measure both of understanding and holiness more than ordinary, and had her abode in a place, where she enjoyed the best helps to increase them, yet she despised not the weakest means. Two Two things there were indeed, which she disliked; that men should take upon them the Ministry 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 themselves, 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 Senses exercised to put a difference between the right hand and the left, between Truth and Error. She was sensible, what advantage such Preachers give to Papists and Sectaries: and therefore it was a desire of the credit of the Ministry, together with the success of it, that made her wholly to dislike the one, and in a great measure to dislike the other.  
Dorcas was full of good works, so was this our Dorcas. Good works are twofold, 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 King's Daughter, all glorious within. And her adorning was chief 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 God's 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 ministry of one Mr. Rhodes, a painful Preacher, who at that time lived in or not far 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 dross 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, hearing the Word, receiving the Sacrament, joined with a special Act of application in them all, she had attained to a kind of plerophory, 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 job. 3.  and Satan's 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 Commandments and Ordinances of the Lord blameless, 
1 Luke. 6.  making such Conscience of the discharge both of her personal and relative duties, that so far as I have observed or been acquainted, though many Daughters have done virtuously, yet she excelled them all. The strength of Faith is best judged of, 
31 Prov. 29.  when brought to the Trial. And I shall never forget her deportment under the sad death of her most dear Husband. 
Mrs. Stillington.  When I took upon me the boldness to ask her in private (her Daughter being then only present) whether she did under this affliction doubt of God's Fatherly love, or whether the guilt of any Sin, but those which are called Sins of daily 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 God's 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 God's name, and to direct her ways 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 wilful disobedience, 
119 Psal. 104. 119 Psal. 6.  she hated every false way, and had respect unto all God's Commandments 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 herself 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 to express the sense of God's 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 God's 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 man's 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 God's blessing) she laboured with such success, 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 remembered that all things are sanctified 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 show 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 showed the wounds of the knees; for set aside her private and family devotions, I have seen her myself once, twice, & more than the third time in private meetings use this gesture for four or five hours 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 seldom 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, unless 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 breathe 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 importunity. Such a powerful faculty had this Gentlewoman in prayer, as I have heard those that lived with her acknowledge and admire. One thing of her practice in this duty, I may not omit; and that is, she used to go to prayer with her children always 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 God's guidance of the Governors 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) enjoyed such means and mercies, and none had profited less 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 remembered 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 herself, 
12 Rom. 10.  she thought unworthy to be mentioned. She was ever ready in honour to prefer others before herself and therefore would often give that respect to some, as superiors, which by others were judged to be her inferiors: and though some judge this meanness of Spirit, yet they are blades of the best metal and making, which will bend most. To her inferiors 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 observed, that she never did wear a Silk Gown (though lying beside her) since these troublesome times; till they were hoped to draw nigh some Settlement. She was ever ambitious in studying to avoid any appearance of vain glory: For this reason it was (as I conjecture) that when any of her children's Servants happened to be at her House in her Husband's 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 Alms (I perceive since her Funeral) she would make choice for a Messenger, one that was least known in the City, that it might be less suspected from whom they came; and always gave the Messengers this charge, that they should not reveal who sent the Alms, 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 bade those that knew or guessed how she was employed, not to say that she was busy; 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 employed. 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 shown 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 shown her to be like the Silkworm, which hides itself within the curious Silk it works, therefore we may upon her inscribe the same Motto, that is usually given to the Silkworm, 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 pass from her inhoerent good works wrought in her, to her transient good works wrought by her. I will nor presume so far, as into her Closet: but her House was an House of Prayer, wherein the Morning & the Evening sacrifice were daily offered up to God, consisting of two set services always, prayer, and reading the word; and as occasion would give leave, of a third, viz. singing a Psalm: to these were added Catechising. It is said of Abraham, that he had three hundred trained servants, (or as the Original will bear it) catechised servants, 14 Gen. 14. she had (though not such a number) yet those she had, were catechised 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 souls, as well as their bodies: her care was commendable in making such provision, if they were so careless 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 manservant and her maid-servant observed it likewise. On this day she would not lie till the ringing of the bell called her up; but, if want of health hindered not, rose the sooner, that she might set her heart and house in order, so as that herself and family might attend upon God with the less distraction. Her ordinary saying was, if our dear Saviour risen 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 Lordsday always as a day of solemn thanksgiving; and her servants (though plentifully fed at all times) were sure to have a mess 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 Lordsday or other day, but first begged of God a blessing upon what she should hear. For the help of her memory, she took notes herself, 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 hours every Monday 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 holderness, where the Minister preached but once a day: she was his auditor so often as he preached, yet could not satisfy herself with hearing but once, as he did in preaching once; and therefore (though it was winter) she would have gone so far, often even on foot (I suppose for the encouragement of her servants) to sermon. I have heard her frequently admire Gods great goodness to this sinful Nation, in vouchsafing unto it such abundant provision both for life and Godliness; 
1 Pet. 1.3.  for (said she) brown bread with the Gospel is good fare: and I am verily persuaded, 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 far 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 lie upon those that were her charge, for want of seasonable reproof: yet she always tempered her reproofs with the spirit of meekness, 
6 Gal. ●.  was wise to observe the fittest time and place, together with the disposition of the person, and having done this, committed the success 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 amiss in me, tell me of it.  
She was one of a very peaceable and courteous conversation: dissension she hated, and was grieved very much when any fell out in her family: if that herself 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 inferior, although she had been the party that had received the injury. She was sometimes troubled at the strangeness of friends, but then she remembered 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 God's peoples not loving of thee, but do thou labour to love them, and thou shalt never answer for their not loving of thee.  
She was very frequent in meditation; when she had been conferring with others, than she used to go aside, to commune with her own heart and discourse with herself: 
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 joh. 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 ministering 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 myself and others of mine own calling for our sluggishness. 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 Errors) and with Timothy so assured of the things that she had learned, knowing of whom she had learned them, that she was not easily, removed. This may serve as a taste to show, 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 Alms, 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 Alms, to have received rather than done a good turn, Whilst her Husband was alive, the poor had both Food and Physic. 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 Husband's 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 Sickness 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 Sickness and Death of his Saints; and so there was a remarkable providence in the Sickness and Death of this Saint, so well known and observed, that I forbear to mention it.  
And it came to pass in those days; So it is come to pass 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. Sickness is the summons to Death, & the time of Sickness 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 God's hands. Her Disease was judged to be a Pleurisy, 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 Sickness, 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 Sickness I apprehended her very patiented, 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 inferior to her in the Text, though so holy a woman, yet could not be exempted from paying her last debt to nature. Some, it may be, will be inquisitive to know, how she Died? I answer, first, though she Died soon, yet not suddenly I perceive, she hath for a long time Died daily 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 Body, I believe the late loss of her most dear Husband, might be a means to shorten her days, Secondly, She Died most comfortably. Being asked of one about her, the Morning before she Died, how she did; She said, she was all peace, peace within and peace without. About two days before she Died, 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 Gulf, for I am assured, and she went over with it again (speaking more hearty than at other times) Ay, I am assured that God hath pardoned all my sins: and then she fell into an admiration of God's 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 herself 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 Gloss 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 show the same diligence, to the full assurance of hope, to the end; tint you be not slothful, but followers of them, who through faith and patience inherit the promises.  
FINIS.