THis which I haue read is the entrance into a very memorable storie,The generall state of the place. touch­ing a testimonie which God gaue to the word of his grace, by enabling Pe­ter to restore a dead woman vnto life. I am now to treat of it, as an entire par­cell in itselfe, and being so considered, I may terme it, A compendious or briefe report of the life and death of a certaine worthy Matron, whose dwelling was in Ioppa, whose name, in the Syriacke tongue, Tabi­tha, as much in effect as that which in Greeke is called Dorcas: a name very honourable now because it was hers, though in it owne natiue signification not so gracefull, it being as much to say as in English, Roe, or Goat: no more preiudice to her who was a sheepe of Christs, then it was behoouefull to traiterous Abshalom that by the purport of his name he was the father of peace. I will not spend [Page 2] time about these circumstances of her name and dwel­ling, though both might astoord vs good matter of in­struction: the one, to shew how that ( [...]. God said to Mo­ses) Ex. 33 17. the relig [...]ous finde that fauour in the sight of God, that he knoweth them by name, and that, although it bee their portion heere to haue their names put out as euill Luk 6 22., yet still they are written in heauen Luk. 1 [...] 20., in the Booke of life of the L [...]e Deu. 13 [...]., out of which they shall neuer bee ra­zed Re [...] 3.5., whereas the wicked though they thinke to get them a name Gen. 11.4., and lay plots to keepe their name in re­membrance 2. Sam. 18.1 [...]., and to that end doe call their Lands by their names Ps. 49 11., yet their name shall not Pro. 10 7., and shall bee left by them as a curse vnto Gods chosen Isa. 65.15.: the o­ther, of her dwelling might bee brought to minde vs, that the Lord knoweth our dwelling Isa. 27.28. Reu. 2.13., and so by conse­quence is accustomed to all our wates P [...]. 139.3.. If we walke in obedience before him, no place can hinder our accep­tance with him: his ere is as well to Ioppa as to Ierusalem▪ and if wee walke stubbornly against him Leuit. 26.23., no place can throud vs from his hand. For, Whither shall wee flee from his presence? Ps. 139 7. And, The e [...]e of the Lord in euery place shall behold the euill and the good Pro. 15.3.. Those things I could vrge from these circumstances: but because I am now like to a poore traueller, that hath farre to goe and little to spend, much matter before me in my text, but not much time before me to deliuer it in, I will therefore select such things as may sort with the purpose of our meeting, which as it is to solemnize the funerall of a deceased Matrone, so it should bee to take occasion thereby, so to number our daies that we applie our hearts to wisedome Ps. 90.12, and so to or­der our daies by passing the time of our dwelling heere in feare 1 P [...]t. 1 [...]., that (which is the reward of godlinesse) God may doe vs good in our latter end D [...]u 8.16. I come therefore to those two generall points, the Life, and Death of Dorcas, the one,The diuision in the place into 2. parts. vers. 36. the other, vers. 37. Touching her life, there are two things considerable: 1. Her profession (a [Page 3] Disciple): 2. The fruits of her profession (full of good workes &c.): The things considerable in the first part. two things which ought to kisse each other in the life of a Christian. A profession without fruit, is groste hypocrisie? A kind of fruit (for so there may be) without a right profession, is boote lesse formalitie: but both together, knowledge to guide obedience, and ob [...] dience to testifie the truth of the knowledge, that is Chri­stianity. In whom I can finde these two, of him I may sa [...], Behold indeed an Israelite in whom is no guile Ioh. 1.4 [...]? This is the man of pure heart, and innocent hands, that shall ascend into the mountaine of the Lord Psal. 21. [...]. Let me speake of both a-part, I may diuide them in my discourse, but in [...]o [...]r course, neither you nor I, may sunder them.

1. Her profession, a Disciple. The 1. thing in the [...] part. Disciple was the customarie name by which those that professed the truth were called in the prime daies of the Gospell. In the beginning it was a title more pe [...]uliar to those that gaue their ordi­narie attendance vpon our Sauiour: The twelue Apostles are called the twelue Disciples Mat. 10 1.; but yet euen then, the name was enlarged, his ordinarie hearers are called his Disciples Ioh 6.66. and Ioseph of Arimathea, is said to haue beene a Disciple Ioh. 19 38.. After Christs ascension, as the num­ber of beleeuers was enlarged, so the name grew more common: as in this very chapter, the true professors whom Saul did persecute, are called the Disciples of the Lord Ver. 1., Ananias is t [...]rmed a Disciple Ver. 10., and those which were after at Antioch, called Christians (where that name was first taken vp,) were before that time called Disciples Act. 11 2 [...].. A Disciple is as much to say in English as a learner, and the beleeuers were so stiled because they were such, as in a de­sire of sauing knowledge had their dependance vpon the ordinarie meanes of instruction, (the preaching of the word.) So then, Dorcas a Disciple, that is Dorcas a scho­ler in the schoole of Christ, a submitter of herselfe to the ordinance of God for the sauing of her soule. Shee was none of those Learners whom the Apostle blameth, which [Page 4] learne to go about from house to house &c. 1. Tim. 5.13. but such a Learner as Lydia, which attended to those things which were spoken of Paul Acts. 16.14.. Her being a Learner, is (as other Scrip­ture) written for our learning Rom. 15 4. The 1. Do­ctrine., and the Doctring which it affordeth to vs, is this. That, to be a learner of religion by the meanes ordained of God, to teach religion is a part of the very essence and Being of a Christian. These two words a Disciple, and a Christian, are as wee are wont to say in schooles, termes conuertible, as thus; If a Disciple, surely a Christian: If a Christian, surely a Disciple: If no Disciple, no Christian: If no Christian, no Disciple. I know there be also many counterfet Disciples, and so there be also many counterfet Christians, and many seeme to be Disciples, which yet are no Christians, and many also take vpon them to be Christians, which by no meanes will be Disci­ples: yet stil doth that which I haue said remaine true, that, such as is a mans Disciple-ship, such is his Christianitie: If a true Disciple, a true Christian, if but a formall Disciple, surely but an hollow Christian. I will appeale to any mans iudgement, be it that he be but (as it were) a man of yester­day Iob. 8 9. in Religion, to tell mo, what other thing is ment, by this, that Dorcas was a Disciple, then this Dorcas was a belieuer, a woman conuerted by the Gospell, to the Christian Faith? So that this obseruation is iust from hence, Either a Disciple, or else, no Christian. To this for a fuller confir­mation we may ioine that speach of Christs to the Apo­stles, when he sent them out to preach: Go, and teach all na­tions, or word for word from the Greeke, go make them Dis­ciples Mat. 28.19. [...] &c. If you can bring them once to this, to submit them­selues to be taught of God in his owne ordinance, you haue won them. When our Sauiour would shew what marke his sheepe haue, he declareth it to be an Eare-marke, my sheepe heare my voice Ioh. 10.27., they haue the wise and obedient eare Prou. 25.12., Now a good Hearer and a good Disciple are all one. A­gaine, No man can be a Christan indeed, vnlesse he be a be­leeuer: for what is a Christian, but a man in Christ 2. Cor. 5.17., and [Page 5] how cometh that vnion betwixt a man and Christ but by Faith Eph. 3.17.? and how shall a man haue Faith, but by being a Disciple? Faith is by hearing Rom 10.17., and Hearing is the inse­perable quality of a Disciple: Further what Christian will you call him, that shall not be saued, and what Saluation is there for him, that forsaketh that olde beaten path, Heare, and your soule shall liue Isa. 55 3.. Besides, how is hee a Christian, that doth not know God, and him whom he hath sent Christ Iesus Ioh. 17, 3., and who can know so much vnlesse he be a Disciple? man of himselfe doth not know it, (for, euery man is a beast by his owne knowledge Ier. 10.14, Man of himselfe cannot know it, (for it is foolishnesse vnto him 1. Cor. 2.14.: hee must attaine to it by donation from God, or else he can neuer vnderstand it, (for a man can receiue nothing except it bes giuen from aboue Ioh. 3.27.: If he must expect it from God, beggers must not chuse, and hee must fit himselfe so to receiue it, as God is pleased to bestow it, and he will not bestow it but by the folly of preaching 1. Cor. 1.21.: a man must sit him downe in the Dis­ciples forme, or hee shall neuer obtaine it. I know the world will account him but a foole who tieth himselfe to this course, but this is that Foolishnesse of God, which is wiser then Men 1. Cor. 1.25. and he who seemeth to be wise in this world, must be a foole, that he may be wise 1. Cor. 3.18.. This briefely, to cleere this Doctrine.

Now, for vse, if none be Christians but Disciples, and none Disciples, but such as haue chosen Maries part, to sit at Iesus feet to heare his preaching Luk. 10.39., and what Feet are there now left vnto vs but those beautifull ones, which bring glad tidings of peace Rom. 10.15.? Tell mee then (I pray you) what plentie is there of Christians? Sure I am, the number of Disciples is not great. I know, Hearers there bee many, but not euery Hearer a Disciple. By that t [...]me the num­ber of Disciples are shoaled out from the great prease and multitude of common Hearers, I will tell you how it will be. Israel went out to fight against Aram: Israel pit­ched [Page 6] on the one side, Aram on the other side: The chil­dren of Israel were like two little flockes of Kids, but the A­ram [...]tes filled the Countrey 1 King 2 [...]. [...]7. Heere is the very true proportion betwixt the great swarmes of Hearers, and the small handfull of Disciples. There bee many things doe make men Hearers, as, necessitie, authoritie, hypocri­sie for [...]alitie, affectat [...]on of noueltie, &c. But there is but one thing makes a man a Disciple; a settled perswa­sion that, that whereto a man submitteth himselfe as a Disciple, is the very Arme of the Lord [...]. 5 [...].1., and the power of God vnto saluation R [...]. 1.16. And if we bring Disciples to this scantling. I beseech you aske the men in your own coats, where wee shall finde them. Surely the men of this ge­neration are not yet possessed with the necessitie of depen­dance vpon that Teaching course which the Lord hath sanctified to the gathering together of his Saints Eph. 4.2. The multitude passeth it ouer in a kinde of carelesnesse, not so much as euer putting to the question, what is to bee done that they may bee saued. They follow the drone: if it bee right, so it is; if not, then God helpe, if so many shall bee damned. But now the wiser sort, they consent and agree, that somewhat must bee knowen and beleeued vnto saluation: but to goe to schoole to a Minister, to giue attendance at the pests of the Lords doores, there to heare instruction Pro [...]. [...]3., that is too submisse a course: Why? cannot wee informe ourselues? And, Is there no Christianity, b [...] by so seruile a conformitie as the hanging vpon the mouth of a Preacher? No (beloued) either shew th [...] selfe a Disci­ple, or neuer thinke thou art a Christian They which were first called Christians, were Disciples first. Neither is euery one a Disciple, which putteth his foot into the Schoole. Hee that commeth with a den all of himselfe, with an heart hungring after knowledge, with the spirit of meekenesse, with submission to the ordinance of him who is the onely Doctour of his Church, this is the Dis­ciple, hee is the Christian indeede; this is hee whom the [Page 7] Lord will guide in iudgement, and to whom hee will teach his way Psa. 25 9.. And thus for the first flower which I haue plucked from that garland, with which it hath pleased the spirit of God to adorne this Matrones name (Dorcas a Disciple.) And albeit the world neglects both this title, and the thing intended by it as vnworthy, yet without it wee lay all our honour in the dust. This title must bee a mans glory to the end, as was said of him, Mnason an old Disciple Act. 23 16 [...] &. As I grow old, so I learne still, said a wise Heathen. A man must neuer thinke to be preferred out of this Schoole, vntill hee come to bee admitted into that great Vniuersitie, where hee which is the Doctour of the Chaire, Christ Iesus, will aduance all those that haue beene good Proficients in the learners Forme, to sit with him vpon his owne Throne Reu. 3.21.. So much for her profes­sion.

Now follow the fruits of her profession:The 2 thing in the 1. part. of which the Holy Ghost speaketh first generally (full of good workes) and then some particular good workes are made mention of, (Almes, &c.) I will treat of both sunderly: and first of this (full of good workes.) My order must bee thus: First, to shew the meaning: Secondly, to set downe the doctrine. In the meaning, first, what those things are which are called Good workes: secondly, what it is to bee full of good workes.

Good workes are of the same widenesse with Gods com­mandements.What be good works. For obedience to any branch of Gods commandements, is a good worke. Papists (and from them others) doe straiten the largenesse of good workes, of which notwithstanding they take vpon them to bee the chiefest Patrones. They goe not much further, then to Almes-deeds, and Fasting, and such like. The rule of good workes is Gods reuealed will Mich. 6.8.: voluntarie seruices God esteemeth not Col. 2.23.: the Feare taught by the precepts of men, he accounts it but hypocrisie Isai. 29.13.. The particular heads of good workes are set downe, Tit. 2.12. 1. Sobrietie (in the [Page 8] vse of outward things, meat, drinke, wealth, apparell, dis­ports. 2. Righteousnesse (in dealings with men, that there be no oppressing, no defrauding) 1. Thes.. 3. Godlinesse (in mat­ters belonging to God, that wee worship the true God, after a true manner, with a true heart.) The credit and triall of good works standeth in these particular: 1. When they are guided by Knowledge Rom 10. [...]2.: (blinde zeale is with God of no esteeme.) 2. When they are directed to Gods Glorie 1. Cor 10.31.: (to doe things to be seene of men is Pharisai­call.) 3. When they are carried with a ioint respect to all Gods commandements Ps [...]l. 119.6.: (to be precise in some things, and in other to take libertie is grosse hypocrisie) 4. When there is a care chiefly had to those good offices which concerne a mans personall calling Luk 3 12. &c.: (hee that is not good in a calling, is not good at all.) 5. When they are held out with constancie Reu 2 10.: (good is not good, if it bee not perpetuall.) This is in few words the true state of good Workes.

What to be f [...]ll of good workes.Now to be Full, hath reference first to the sinceritie of her heart, without which, bee the shew to the world-ward neuer so glorious, yet a man is but an emptie Christian. 2. to the vniuersalitie of her practise, who like Zacharie and Elizabeth, walked in all the Commandements of God Luk. 1 6.. 3. To the forwardnesse of her disposition, she was ready to good workes. Tit 3 1.. 4. To the vnweariednesse of her course, she was like Th [...]atira, her workes moe at the last then at the first Reu. 2 19.. This is the fulnesse of a Christian, without fraud, without halting, without grudging, and without tiring. Thus for the meaning. This her Fulnesse affoords ful­nesse of matter. But I am forced at this time, in stead of a bill of particulars, which in this case would be very com­fortable, to present all in one grosse summe, thus, That euery Disciple of Christ must accompanie his holy profession with good workes. The 2. Do­ctrine. The spirit of God acquainteth vs here what Dorcas was, that from thence wee might learne what we must be. Fulnesse of good workes, was not in her a [Page 9] matter of supererogation but of duty. If it were duty in her, it is necessitie in vs. The Scripture abounds in proofe. It was the common charge giuen by Iohn Baptist to his hearers, when they began to make a good profession, Bring forth therefore fruit &c. Mat 3.3.. The like elsewhere, Let your conuersation be such as becommeth the Gospell of Christ Phil. 1.27., Walke worthy the calling whereunto you are called Eph. 4.1.. It is that which Paul preached to the Gentiles Act. 26.20., and hee commanded it to be pressed by preachers vpon all professors Tit. 3.8.. This was he suter for to God on their behalfe with whom he laboured Col. 1.9.10.. Your conuerts and professors of the new Testament of speciall note, their Good woorkes are specified; as Mathew: his generall woorke is mentioned, hee followed Christ Math. 9 9.: his parti­culars, as of Bounty (he made Iesus a feast 10.,) and of Charity, he inuited his fellow Publicanes to bee guests, that they also might be saued. Zacheus, Behold Lord, the halfe of my goods &c. Luk. 19.8., There were his workes. The three thousand brought to be Disciples by Peters Ministrie, They continued in the Apostles Doctrine, and fellowship &c. Act. 2.45.46.47., These were there workes. Cornelius, his praiers and almes came vp into remembrance with God Act. 10.4., Such were his workes. The beleeuers at Ephesus came and confessed and shewed their workes Act. 10 18.. Paul commen­ded the Romanes for their Holinesse Rom. 6.22., the Corinthians, for their zeale 2 Cor. 7.11, the Thessalonians for their diligent loue &c. 1. Th. 1.3. &c.: Behold a cloud of witnesses: whatsoeuer things are honest, and of good report &c. those do Phil. 4.8., If these things were memorable in others, surely they are imita­ble in vs. Why Good workes ought to be coupled with our good profession, there bee (as saith the Apostle) certaine necessary vses Tit. 3.14., as namely, First, the Glory of God Math. 5.16. Ioh. 15.8., It is an honour to God, when his seruants by profession are as zealous of good workes, as god-lesse people are in wickednesse. Secondly, the conuersion of others. 1. Pet 2.12.. It is possible that they which respect not the [Page 10] word, may without the Word bee wonne by the pure conuersation of beleeuers 1. Pet. 3.1.. Thirdly, the stopping of the mouthes of gainesayers Tit. 2 8.. The credit of the Gospell must be deare vnto vs, and woe to him which maketh that worthy name by which he is named to be blasphemed Iam. 2.7.. Fourthly, the declaration of the Truth of our Faith Iam. 2.18.. It is no liuing but a titular Faith, which doth not worke by Loue Gal. 5 6.. Fifthly, assurance of our owne Election to our soules ^y. Good workes are the Way, which God hath ordained vs to to walke in Eph. 2.10. Thus you see the truth of this assertion: A true Disciple must not be like the Tree which Christ cursed, which had leaues but no fruit Math. 21.19, but like the Tree planted by the riuers side, that will bring foorth her fruit in due season Ps 1.3., nay, which bringeth forth her fruite in the age thereof, and is then fat and flowrishing Psal. 92.13. The vse..

This is an excellent doctrine and a necessarie, and if I were as eloquent and mightie in the Scriptures, as Apollos Act 18.24., as full of the holie Ghost, as Barnabas Act. 11.24., as abounding in Faith and power, as Steuen Act. 6.8., or had the best gift in perswading, that God hath giuen vnto any, I might well imploy it, in the furthering and promoting of this one point: that we would make conscience to be suitfull in good workes Col. 1.10.. It is an exhortation which many amongst vs do much need. For albeit the profession of the Gospell in this kingdome hath not been vnfruitfull, so that, for publique euidences of charitie, and monuments of zeale to pietie and lear­ning, we need not feare to contest with the greatest oppo­sites to our Religion, See to this end Willet in his Sy [...]sis pag. 960. &c. besides the blamelesse and honest conuersation of many priuate Christians, whose liues no doubt, do adorne the doctrine of God our Sauiour Tit. 2.10., which they professe: Yet put case we heer for our parts, who as the Iewes of old, gloried in God Rom. 2.17., so do also boast in our profession, and in the stile and name of Christianitie, put case we (I say) be dealt with in particular, may we not iust­ly be challenged for our scarcitie of good workes, what better deeds haue many of vs, then the crying sinnes of So­dome [Page 11] Gen. 18.20., then the vnfruitfull workes of Darkenesse Eph. 5 11., contempt of Gods sacred word and worship, blaspheming of his glorious and fearefull name Deu 28.58 prophanation of his holy­day, whoredome, pride, malice, drunkennesse, oppres­sion, sacrilege, and such like. Whom would it not grieue that hath in him the affections of a Christian, that no­thing should be in so generall a disgrace as this one thing, to be zealous of good workes, and that the working out of our saluation with feare and trembling Phil. 2.12., which is euen the pith and marrow of all good workes, should be a matter by prophane mouthes so much spoken against. I beseech you, let vs suffer the words of exhortation, and let vs be euen emulous of that praise which is heer giuen vnto Dorcas, to be full of good workes. What an happie, and royall exchange were it, if the fulnesse of these times, fulnesse of securitie, Fulnesse of bread Ezek. 16 49, might be turned into Fulnesse of good workes. This would be our comfort in death, this would giue vs boldnesse in the day of iudge­ment. Death is the worlds strict doore-keeper, and will see that as we brought nothing into the World, so we carrie no thing out 1. Tim. 6.7., but yet the concomitance of good Workes it cannot hinder, Blessed are they that die in the Lord, their workes follow them Reu. 14 13.: and for the day of Iudgement, our triall there, shall not be by our profession, but by our Workes, and euery man shall be remembred there accor­ding to his goodnesse heere. Thinke not I preach Good-Worke, like a Iusticiarie. I confesse when we haue done all we must say, we are vnprofitable seruants Luk. 17.50. Nisi Deus per misericordiam part [...]et, non haberet. qu [...]s per iustiti [...] coronaret. August in Ps. 100., and acknowledge with that ancient Father, that vnlesse God did spare in mercie, he should find none whom he might crowne in iustice. It is said of Manlius Torquatus, that when his sonne contrarie to a martiall decree, had exceeden his course, and slaine an enemie, his father, being the com­mander of the seruice, first crowned him for his valour, and then executed him for his disobedience. So may God deale with vs, were it that he should find any thing in vs [Page 12] worthy to bee rewarded, hee should withall finde more then something deseruing to be punished. Now though I th [...] disclaime the merit of Good Workes, and crie with him that said,M [...]t [...] [...] [...]iser [...] D [...] [...]m. B [...]d. My men it is the Lords mercie; yet I main­taine the necessitie of Good Workes. For them, no man shall be saued: but without them, there is no entring into rest. Follow holinesse, without which no man shall see the Lord Heb. 12.14 The way to heauen is an holy way, and the pollu­ted shall not passe by it Isa. 35.8.. Let vs therfore cast away our trans­gressions [...]k. 18.31, mortifie our members, that are on earth Col. 3.5., cruci­fie our flesh, with the affections and lusts Gal. 5.24., make our waies and our workes good Ier. 18.11., if wee desire in our life to be honou­red, in our death to be comforted, and at the last resurre­ction to bee crowned. So much touching the generall fruit of Dorcas profession.

What Almes 1 [...].One particular of her Good workes, was Almes. Before wee come to doctrine, wee must consider something of the nature of Almes. In the generall nature, Almes is a gi­uing vnto those that want; but yet not euery giuing, no not where there is neede, is Almes, vnlesse it bee a Giuing so conditioned as the word of God prescribes. The Gi­uing which the Scripture warrants, to the end it may bee called an Almes, must thus bee qualified: First, It must bee with discretion. A good man is mercifull, &c. and will measure his affaires by iudgement Psal. 112.5. Many a good duty is marred in the handling. Discretion respecteth either the quantitie which is giuen, or the parties to whom: For the quantitie, a due respect must be had to a mans owne abilitie Act. 11.19.. The Heathen fitly compareth giuing of Almes, or any the like communicating o [...]hee, vnto the reaching [...]orth of ones candle, that by it another may light his, wherein care must bee had,Nihilominus v [...] [...]sil [...]eat. that a mans owne goe not out. Charitie is bountifull 1. Cor. 13 4., but not prodigall: although cases also may bee in which this proportion must be ex­ceeded: according as the Churches of Macedonia, were [...]ng beyond their power 2. Cor. 8.3.. But this close handed age giueth [Page 13] no great cause to presse this rule, yet it must not bee omitted. Another branch of discretion is concerning the partie, to whom. For this Giuing to all without distin­ction, is not Almes. Blessed is the man that iudgeth wisely of the poore Psal. 41. [...].. There is a generation to which a man ought not to giue, vnlesse in a case of manifest extremi­tie: Hee that workes not, should not eat 2. Thes 3.10.. The principall and first respect must bee to the Houshold of Faith Gal 6 10., and that the bowels of the poore Saints may bee comforted Philem 7. M [...]ri & affe­ctu & eff [...]. Bernard. To such, a man must giue both more affectionately, and more liberally. The honest poore, the industrious poore, those that fall into pouertie, not those that make a pro­fession of beggerie. This is discretion. Secondly, it must bee with Iustice. The word which in Matthew 6. verse 1.See Beza vp­on that place. is translated Almes, signifieth Iustice, because it is not indeede Charitie, if it doe not proceede from Equitie. Now I call that Iustice in giuing, when a man giueth of his owne. Cast thy bread, &c. Eccl. 11.1.. I the Lord loue iudgement: but I hate robberie for burnt offering Isa. 61 8.: as when men sup­pose to make a kinde of satisfaction for a great deale of vniust getting, by some largesse to the poore. Thirdly, it must bee with compassion: (as if yee were also afflicted, &c. 2. Heb. 13 3.). This is that which is called Tender-hearted­nesse Eph 4 31., and, a pouring out of the soule to the hungrie Isa. 58.10.. Fourthly, It must bee with cheerefulnesse. God loueth a cheerefull giuer 2. Co [...]. 9.7. Beneficentia on beneuolentia [...]anare deb [...]. Affectus tuus n [...]men imponit operi t [...]o Amb. [...]ffi [...]s 1 [...]. [...]0.. Well doing must proceed from well-willing: Such as is the affection, such is the action. Fift­ly, It must be with simplicitie Rom. 12.8. Danda benefi [...] [...] [...]randa. [...]nt.. It is done in simplicitie, when the approouing of our selues vnto God is the prin­cipall scope. Almes must be giuen, not put out to vse. The most of that wh [...] I haue now said touching this Gi­uing Charitie, is comprehended in a certaine deuice or re­presentatiue picture which I read of, of late, In the Ser­mon of R. M. vpon. Gen 18.32. where­in Charitie is po [...]tra [...]ed in the likenesse of a naked childe, with a mer [...]ie countenance, couered in a lo [...]d, with a bloudie heart in the hand, giuing hony to a Bee [Page 14] without wings. First, a childe, because the charitable must bee humble as a Childe Math. 18.4.. Secondly, naked, Cha­ritie seeketh not her owne 1. Cor. 13.5.. Thirdly, looking merrily: Charitie reioiceth in the truth Vers. 6.. Fourthly, couered with a cloud. Charitie hunteth not for applause. The right hand must not know what the left hand doth Math 6 3.. Fifthly, A heart in the hand: Charitie is no dissembler; the heart and hand doe agree. Sixthly, It giueth hony to a Bee without wings. It helpeth not the droane, but the Bee; not the ideler, but the labourer, whom God hath disabled to bee his owne supplie. So then this is the effect of all touching Dorcas. Shee was zealous of Good Workes generally; more particularly, shee was a discreet, iust, compassionate, cheerefull, simple-hearted Almoner. Whatsoeuer shee did, shee did as a Disciple, according to the prescript of that holy doctrine, wherein shee was trained. Other manner of Giuing then this, the word of God could neuer teach her.

Now come wee to the doctrine, which is thus: That, giuing to the poore is a speciall practise of true Christianitie, which wee may not neglect. The 3. Do­ctrine. Wherefore are wee told of Dorcas Almes, but to binde vs to the like vertue? It is a matter which the Scripture laboureth to fasten to vs with a three-fold cord. First, Precept: Secondly, Exam­ple: Thirdly, Benefit. The first, to enio [...]ne vs: the se­cond, to direct vs: the third, to encourage vs. First for Precept: Cast thy bread vpon the waters, Giue a portion to seuen, and also to eight Eccl. 11.1.2.. Is not this the fast, that I haue chosen, to deale thy bread to the hungrie? &c. Isa. 58.7.. If one of thy brethren with thee bee poore, &c. thou shalt not harden thy heart, nor shut thy hand from thy poore brother: but thou shalt open thine hand vnto him, &c. Deu. 15.7.8.. Giue to him that asketh, &c. Mat. 5.4.2.. Hee that hath two coats, let him giue to him that hath none; and hee that hath meat, let him doe likewise Luk. 3.11.. As yee abound in euery thing, in Faith, in word, &c. so see that you abound in this grace also 2. Cor. 8.7.. Bee rea­die [Page 15] to distribute 1. Tim. 6.11. Thus for precept. As for examples, wee haue the Hospitalitie of Abraham Gen. 18.1., and Lot Gen. 19.1., the charitie of Obadiah, that kept an hundred Prophets vpon his owne charge in the time of persecution vnder Iezabel 1. [...]n. 11.4, the bountie of Iob, I was [...]ies to the blind, feet to the lame Iob. 19.15 16.: I haue not eat my morsels alone, &c. I haue seene none perish for want of clothing: the lomes of the poore have blessed mee, because hee was warmed with the fleece of my sheepe Iob 31.17. &c.. The liberalitie of Zacheus: The halfe of my goods I giue to the poore Luk. 19 8.. The free heartednesse of Cornelius: Hee gaue much Almes Act. 10. [...].. The compassio­natenesse of Philemon: By thee brother the bowels of the Saints are comforted Philem. 7.. The forwardnesse of Paul: Which thing (speaking of remembring the poore) I was diligent to doe Gal. 2.10.. Aboue all, wee haue the example of examples, the practise of Christ Iesus. Generally this is noted of him, that being rich, for our sakes hee became poore, that wee through his pouertie might bee made rich 2. Cor. 8 9.. Particular­lie, though hee himselfe liued by contribution, yet hee gaue out a share to the poore Ioh. 13.29.. Heere are examples. Now for benefit and good that followeth heerein: First, wee are assured, that whatsoeuer flesh and bloud may imagine, yet that which is giuen is not lost: After many daies thou shalt finde it Eccle. 11.1.. Hee that hath mercy vpon the poore, lendeth to the Lord, and the Lord will recompence, &c. Pro 19.17.. The liberall person shall haue plentie, &c. Pro. 11.25.. Hee that soweth liberally, shall reape liberally 2. Cor. 9.6.. So that heere is one good turne, a man is sure this way to bee no loo­ser, rather hee prouides a stocke for himselfe against the time of neede. Secondly, heereby a man brings vpon himselfe a continuall blessing thorowout his whole life. The Lord shall deliuer him in the time of trouble: the Lord will keepe him, and preserue him aliue, hee shall bee blessed vpon earth, &c. Psal 41 12. &c.. Hee bringeth a blessing also vpon his posteritie. His seede enioteth the blessing Psal. 37.26.. Thirdly, this is a meanes to bring vs to the right vse of our wealth. [Page 16] Giue almes and behold all shall bee cleane vnto you Luk. 11.41.. It is like the aduise of a Physitian to helpe a surfet by forbearance, so (saith Christ) you that haue beene giuen to oppression and cruelty, if you shall repent heereof and make knowne the truth of your repen­tance by the fruites of Charitie, this will bee a good medicine against greedinesse, and a meanes to bring you to the pure vse of Gods blessings. Fourthly, it is a good pledge to a mans soule of his future inheritance. Paul calleth it a good foundation against the time to come 1. Tim. 6.19.: not that our Saluation is built vpon Almes, but the bowels of compassion in vs towards others, is (as it were) a print or stamp of the mercy of God set vpon our hearts. Thus wee see how Almes g [...]g is recom­mended to vs in the Scripture. I could adde the pe­naltie annexed to the contrarie. Hee that stoppeth his eare, at the crie of the poore, hee shall likewise crie, and not bee heard Pro. 11.13.: Iudgement mercilesse to him that shew­eth no Iudgement Iam. 2.13.. The vse and exhortation sol­loweth.

The Vse.Be pleased I pray you to giue entertainement to this point also. It deserueth to bee harboured. It is the glorie of a Christian, Hee hath distributed and giuen to the poore, his horne shall bee exalted with honour Psal. 112.9.. As it deserueth harbour, so wee doe generally neede to be perswaded to open our doores to so worthy a guest. Fruites of mercy in these daies are exceeding scarce: The contrarie euils, oppression, violence, gaping ouer the heads of the Poore, deuouring widowes houses, sel­ling the poore for olde shooes, rackings, enhaun­cings, gripings, vsu [...]ies, immoderate takings: these things, depart not from our streetes Psal. 55 11.. The portion of the poore is spent away in gaming, in reuelling, in contending, in gay cloathing, in smoke, in dogges, in drinking &c. How much is vented away by such meanes, by which many a poore soule might bee comforted, [Page 17] many a prisoner ransomed, many a decaied labourer, and industrious husbandman restored, many a pain­full Student in the Vniuersitie maintained, many an impouerished and spoiled Church re-endowed, many an Hospitall for the sicke and aged erected, many an house of correction for the sturdie and incorrigible, builded. I am euen ashamed for our vnfruitfulnesse: but, especially I cannot but pitie that pitifull account, which men will make, when they shall come at the day of the great Audite, to giue in their billes of expense to the Lord Paramount, to whom for these things we must bee countable. Alas, alas, how shall men looke the Lord in the face, when there shall bee seene such large summes, about vanities, about contentions at Law, about buildings, about belly-cheere, about the furtherance of wicked pleasures, nay (perhaps) so much to the maintenance of secret whoredomes, so much to the commuting of punishments, so much to the kee­ping and shifting of vnlawfull issues, and so little, so nothing, to holy vses, to the Church of Christ, and to the Saints of Christ. Thinke vpon it, I intreat you, and propound this vertuous woman for an example: and as in other particulars, so remember to follow her in this: That which you will doe in this kinde, put it not off vntill your latter end. These her Almes, were fruits of her life course, not of her Legacies at her death. While wee haue time, let vs doe good, &c. Gal. 6.10.. I condemne not funerall beneficence simply: onely I preferre the vitall before it. They which doe nothing but by way of a testamentarie beneuolence, are right­lie said to bee men of good willes, but of euill deedes. Thus farre of the life of Dorcas. Now of her death, verse 37. It came to passe, in those daies, that she was sicke,The second part.and died.

I cannot speake at large of euery thing I must still (as hitherto) select the principall; and that in this part [Page 18] is this:The fourth Doctrine. That euen the holiest and most religious among the sonnes of men are subiect vnto death. Dorcas, not­withstanding shee was a Disciple, notwithstanding shee was zealous of Good Workes, and full of Almes-deedes, yet heere in those daies shee sickened and was dead. This may easily bee instanced by a World of exam­ples. Righteous Noah, faithfull Abraham, zealous Lot, meeke Moses, religious Dauid, innocent Iob, painfull Paul, penitent Zache, charitable Cornelius, all the wor­thies of the first times, and whomsoeuer else the word of God hath well reported of, where are they? Are they not all dead? Doe they not all see corruption? Are they not all gone downe into the slimie Valley? Haue they not long since made their bed in the darke? None of them all was able to deliuer his life from the power of the graue. How is it then true (will some say) that Christ hath destroied death, sith death hath still power ouer Gods Saints? I answer: Christ did not die to take away death (as yet) but to change death: not to ouerthrow the being of death, but to plucke out the sting of Death 1. Cor. 15 55: not quite to stop vp the graue, but to remooue and quell the victorie of the graue. The holiest therefore doe still die, but death cannot sting them, the graue cannot triumph ouer them. Death in it selfe is the way to Hell: It is altered to the chil­dren of grace, and become a Portall by which the soule passeth from out of the bodie into Heauen. Death in it selfe is as a Sergeant to arrest, and to bring to iudge­ment: but to the elect of God, it is as the Angell which guided Peter Act 12., and leadeth them from the vale of Teares into the land of Righteousnesse. Thus the Holy die, but not to damnation, for to them which are in Christ, there is no damnation Rom. 8. [...].. It is a piece of their happinesse that they die: Except the wheat corne [...]all into the ground, and die, it bideth alone Ioh. 12.24., and, oh foole, that which thou sowest is not quickned except it [Page 19] die 1. Cor. 15.35. A foole or a childe seeing a goodly cluster of grapes, thinketh it pity to put them into the presse, and to deface them, but hee that is wise knoweth that by this meanes, the liquor in them is preserued, and that this timely gathering is a meanes of keeping from corruption: So wee thinke sometime, Oh, it is pity such an one should die so soone; as one might haue said of Dorcas, alas so good a woman, so pitifull a creature can ill bee spared: But God in his wisedome knoweth it to bee good, and if hee cut of the life of good Iosiah, as it were in the middle of the stemme, doubtlesse it is, that his eyes may not see the euill to come 2. King. 22.20. The Vse..

The speciall vse I will driue this point vnto, is to vrge vpon vs all a due meditation of our end. For sure­ly if euen the holiest die, then all must die. If death seaze euen vpon the house of God, where shall the vngodly and sinners appeare? 1. Pet. 4.17.18. If Dorcas doe die, surely Iezabel shall not escape: If the tender hearted women that wept for Christ, then the stonie-hearted men, that scoffed at Christ; if those that embalmed him, then those that buffered him: if shee that poured ointment on his head, then hee that spate in his face: there is no auoidance: It is appointed vnto Men that they shall once die Heb. 9.27.. It is heauens decree, and it cannot bee re­uoked. And what is that to die? to be no more? No; happie then were Cain, and Iudas, and happie you, that now make a mocke of sinne; but, to bee still for euer either in endlesnesse of blisse, or perpetuity of woe. What shall wee then doe? shall wee reason as the pro­fane, Let vs eate and drinke, for to morrow wee shall die 1. Cor. 15.32? God forbid: that were to bee like the Diuell, whose maner is to play reaxe and to haue great wrath when hee hath but a short time Reu 12.12., or shall wee gull our owne soules, and put far away the euill day Amos 6.3., and dreame of many yeares like the Rich Foole in the Gospell Luk. 12.19.? Farre bee these things from vs; let vs rather endeuour [Page 20] by this to apply our hearts to wisedome Psal 90 12.: and what wise­dome? verily in a word, the skanning of this one point often in our mindes,Hinc ab [...] ­dum quo tr [...] [...]ium? Hence I must, and whither then? like men that trauell, who bee no sooner come to their lodging, but they are talking of their next Inne. The debatement of this question in the minde would bring forth an excellent fruit, euen, a care to bee assured of admission into euerlasting habitation Lu [...] 1 [...].9.. A man would thus reason. I must remoue and whither then? Hell is my de­sert, how shall I escape it? Heauen is the only place, how shall I come to it: Thus one good thought would make way for another, and lead vs on by degrees to that which we do most neglect, (the prouiding for the future estate.) Oh that we were wise to vnderstand this, and that we would consider our later end Deu. 32.29., or that we did conceiue the happinesse and sweete comfort of a prepared and long expected end? This promised, the day of death, a godly man may say of it when it commeth, as the people trium­phantly sometime spake of the day of Dauids corona­tion, This is the day which the Lord hath made Psa. 11 [...].24. The children of God whose care hath beene to keepe them­selues vnspotted of the World Iam. 1 2 [...]. may call death, as Iacob did the place where hee came, Mahanaim, because there the Angels met him Gen. 32.2., so there, those Ministring spirits which are sent forth for their good which bee heires of life Heb. 1.14. shall receiue their soules to beare them into A­brahams bosome Luk. 16.22. Oh that Religion and godlinesse might bee more sweet vnto vs, which will bring a man such peace at the last. As for the wicked, it is not so with them Psal. 1.4.. In their death they be like vnto him, of whom the Prophet speakes, who did flee from a Lyon and a Beare met him Am. 5 9., they escape one misery, and irrecouerably fall into an other. This life hath (it may be) afflicted them with rods, but death shall come vpon them with scorpions. God shall shut them from his tabernacle and not suffer them to come neere the land of the li­uing. [Page 21] Oh that wee could make hast to breake of our sinnes Dan. 4.24. by repentance, which will bring so much woe at the last. This is the vse. Dorcas is dead, the holiest must die: if holinesse must yeeld, profanenes cannot stand out, whither holy or profane all must die, and come to iudgement. Let him that is holy bee holy still Reu 22.11., and hold fast that none may take his crowne Reu 3.11.. Let him that is pro­fane, I will not say bee profane still, but let him cast a­way his transgressions, for why will yee die oh house of Is­rael [...]e. 18 31. Nullus penitentiae locus, nullus satisfactionis effectus. Cy [...]r ad Demetrium. Non Job, non Daniel, non Noe, rogare [...]ssunt, &c. Hiero.? Yet there is hope, but if wee bee once stept ouer the threshold of death, there is no place for repentance, no vse of any Satisfaction: If Iob, Noah, Daniel should entreate for vs, God would not heare vs. So an end of this admonition touching our end, which if we suffer it to die in our thoughts, we shall surely die with­out com­fort