Dorcas: a true patterne of a goodly life, and good end With a pithy exhortation to the practice of faith and good works. In a sermon preached at Totnes in Deuon, Ianuary 14 16[...] at the funerall of Mrs. Mary Bab, widow. By Thomas Saltern, sometimes lecturer there; and preacher of the word at Bradford. And now published, at the request of sundry godly persons.
Now there was at Ioppa a certaine Disciple, named Tabitha, which by interpretation is called Dorcas: This woman was full of good workes, and almes-deeds which shee did.
Now there was At Joppa a certain Disciple, nam Tabitha, which by Interpretation is called Dorcas: This woman was full of good works, and almsdeeds which she did.
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the one concerning Saint Paul, the other touching Saint Peter: the one the Apostle of the Gentiles, the other of the Iewes. The ones wonderfull conuersion, the others miraculous operation:
the one Concerning Saint Paul, the other touching Saint Peter: the one the Apostle of the Gentiles, the other of the Iewes. The ones wonderful conversion, the Others miraculous operation:
the conuersion of the one from a Wolfe into a Lambe, from a Beare into a Sheep, from plaiing the Lyon of the Tribe of Beniamin, into following the Lyon of the Tribe of Iudah: from Saul into Paul: from a persecutor, into a Preacher of Christianity.
the conversion of the one from a Wolf into a Lamb, from a Bear into a Sheep, from playing the lion of the Tribe of Benjamin, into following the lion of the Tribe of Iudah: from Saul into Paul: from a persecutor, into a Preacher of Christianity.
First, the person raised to life, Tabitha, which by interpretation is called Dorcas. Secondly, the instrument which God vsed in the raising of her, viz. Saint Peter. Thirdly, the effect of the miracle, which v. 42, is intimated to bee twofold, fame brought to the eares,
First, the person raised to life, Tabitha, which by Interpretation is called Dorcas. Secondly, the Instrument which God used in the raising of her, viz. Saint Peter. Thirdly, the Effect of the miracle, which v. 42, is intimated to be twofold, fame brought to the ears,
I will speake onely of the person raised, for my text stretcheth it selfe no further, concerning whom the story records three things, her life, her death, her being raised againe.
I will speak only of the person raised, for my text Stretcheth it self no further, Concerning whom the story records three things, her life, her death, her being raised again.
but such as haue their good signification in holy Scripture, so I much rather condemne their absurd folly, who out of wit as they thinke, I am sure without any dramme of discretion, giue ridiculous and vnseemly names to the children they come to be sureties for.
but such as have their good signification in holy Scripture, so I much rather condemn their absurd folly, who out of wit as they think, I am sure without any dram of discretion, give ridiculous and unseemly names to the children they come to be sureties for.
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whereas if we would search the Scriptures as wee are commanded, we should in them be taught what the obiects are, which God would haue vs chiefly to fixe the eyes of our cares and endeauors on.
whereas if we would search the Scriptures as we Are commanded, we should in them be taught what the objects Are, which God would have us chiefly to fix the eyes of our Cares and endeavors on.
See that you keepe my Sabbaths, Exod. 31. See (said old Tobit to his Sonne) that thou neuer doe that to any man, which thou wouldest not that another should doe to thee.
See that you keep my Sabbaths, Exod 31. See (said old Tobit to his Son) that thou never do that to any man, which thou Wouldst not that Another should do to thee.
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See and take heed how you heare; See that you walke circumspectly, not as fooles, but as wise, Ephes. 5.15. See that none recompence euill for euill vnto any man, &c. 1 Thes. 5.15.
See and take heed how you hear; See that you walk circumspectly, not as Fools, but as wise, Ephesians 5.15. See that none recompense evil for evil unto any man, etc. 1 Thebes 5.15.
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And in many other places of holy Scripture we are taught, that if we wil be true Dorcasses indeed, we must cast our eyes, the eyes of our affections, not on things below, but on the things that are aboue, Collos. 3.2.
And in many other places of holy Scripture we Are taught, that if we will be true Dorcas's indeed, we must cast our eyes, the eyes of our affections, not on things below, but on the things that Are above, Colossians 3.2.
They met together in her, and must in all that will be true disciples: Without faith it is impossible to please God, Heb. 11.6. and without holinesse, impossible to see God, Heb. 12.14.
They met together in her, and must in all that will be true Disciples: Without faith it is impossible to please God, Hebrew 11.6. and without holiness, impossible to see God, Hebrew 12.14.
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as the Apostle telleth the Iewes, saying, The name of God is blasphemed among the Gentiles through you, Rom. 2.24. and willeth Titus to teach all degrees so to behaue themselues, that the word of God be not blasphemed, Tit. 2.5.
as the Apostle Telleth the Iewes, saying, The name of God is blasphemed among the Gentiles through you, Rom. 2.24. and wills Titus to teach all Degrees so to behave themselves, that the word of God be not blasphemed, Tit. 2.5.
These are the people of the Lord, these are the Protestants of our times, these are the Professors of our dayes, these are they that call themselues disciples, and are not;
These Are the people of the Lord, these Are the Protestants of our times, these Are the Professors of our days, these Are they that call themselves Disciples, and Are not;
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O beloued, when the doctrines and deeds, the words and workes, the profession and practice of Christians, of Disciples, of Professors, shall not agree together,
Oh Beloved, when the doctrines and Deeds, the words and works, the profession and practice of Christians, of Disciples, of Professors, shall not agree together,
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but be at oddes and at iarre with one another, consider and thinke on it in the feare of God, what aduantage you giue to any the enemies of God and his Truth, of Christ and his Religion, of goodnesse and good men, to speake euill of your God, to lay a blemish on your Religion, to condemne your profession,
but be At odds and At jar with one Another, Consider and think on it in the Fear of God, what advantage you give to any the enemies of God and his Truth, of christ and his Religion, of Goodness and good men, to speak evil of your God, to lay a blemish on your Religion, to condemn your profession,
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because they will not easily bee made to thinke that there can be any good root or foundation there, where they see no better fruit, so bad a building.
Because they will not Easily be made to think that there can be any good root or Foundation there, where they see no better fruit, so bad a building.
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and we call it morall honesty, which yet commends vs vnto the world, is good in it selfe, is necessary to saluation, but is not sufficient) when it is the fruit and effect of a liuely faith in Christ Iesus,
and we call it moral honesty, which yet commends us unto the world, is good in it self, is necessary to salvation, but is not sufficient) when it is the fruit and Effect of a lively faith in christ Iesus,
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and a right affection to Godward, is a token and testimony of our vnion with Christ, of our state in grace, of our being as we would bee taken for, true disciples indeed:
and a right affection to Godward, is a token and testimony of our Union with christ, of our state in grace, of our being as we would be taken for, true Disciples indeed:
godly names will neuer iustifie godlesse men, nay, pium nomen est reatus impij, saith Saluianus, wee are but openly mockt and vpbraided, secretly accused and conuicted,
godly names will never justify godless men, nay, pium Nome est Rheatus Impij, Says Saluianus, we Are but openly mocked and upbraided, secretly accused and convicted,
try and examine your owne hearts, with what loue you heare the word, with what care you are fitted to doe thereafter, what conscience you make of sinne, what ioy you conceiue in the workes of righteousnesse, what griefe you feele when your frailty doth make you to fall;
try and examine your own hearts, with what love you hear the word, with what care you Are fitted to do thereafter, what conscience you make of sin, what joy you conceive in the works of righteousness, what grief you feel when your frailty does make you to fallen;
yet he should labour to be sine crimine & quaerela, without being scandalous and offensiue. No man shall euer be able to say absolutely as Christ did, Iohn 8.46. Which of you can conuince me of sin? for in many things we offend all, Iam. 3.2.
yet he should labour to be sine crimine & Quaerela, without being scandalous and offensive. No man shall ever be able to say absolutely as christ did, John 8.46. Which of you can convince me of since? for in many things we offend all, Iam. 3.2.
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Yet in respect of men, and of the world, we ought all of vs to labour and endeauor, to striue with might and maine, to bee able to say as Moses did to God, Numb. 16.15. I haue not taken so much as an Asse from them, neither haue I hurt any of them;
Yet in respect of men, and of the world, we ought all of us to labour and endeavour, to strive with might and main, to be able to say as Moses did to God, Numb. 16.15. I have not taken so much as an Ass from them, neither have I hurt any of them;
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as Samuel did to the people, 1 Sam. 12.3. Beheld, here I am, beare record of me before the Lord, and before his Anointed, Whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt? &c. As Saint Paul did to the Corinthians, 1 Cor. 4.4. I know nothing by my selfe.
as Samuel did to the people, 1 Sam. 12.3. Beheld, Here I am, bear record of me before the Lord, and before his Anointed, Whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? etc. As Saint Paul did to the Corinthians, 1 Cor. 4.4. I know nothing by my self.
or our very enemies to condemne vs if they can. And in thus doing, wee shall bring glory to God, comfort to our owne consciences, and benefit vnto others. God shall be glorified;
or our very enemies to condemn us if they can. And in thus doing, we shall bring glory to God, Comfort to our own Consciences, and benefit unto Others. God shall be glorified;
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and therefore saith S. Peter, Haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good workes which they shall see, glorifie God in the day of the visitation. 1 Pet. 2.12. Others shall be ashamed hauing nothing concerning you to speake euill of, Tit. 2.8. and by this good shame won vnto the word through the conuersation of the rest;
and Therefore Says S. Peter, Have your Conversation honest among the Gentiles, that they which speak evil of you as of evil doers, may by your good works which they shall see, Glorify God in the day of the Visitation. 1 Pet. 2.12. Others shall be ashamed having nothing Concerning you to speak evil of, Tit. 2.8. and by this good shame wone unto the word through the Conversation of the rest;
And so I come to speak more particularly of the fruit of this womans profession, out of those words, she was full of good workes, and almes which she did.
And so I come to speak more particularly of the fruit of this woman's profession, out of those words, she was full of good works, and alms which she did.
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the matter or quality twofold, in generall good workes, in speciall almesdeedes; the measure and quantity, in the word full, full of good workes, and full of almes.
the matter or quality twofold, in general good works, in special almsdeeds; the measure and quantity, in the word full, full of good works, and full of alms.
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First, full of good workes. Now when I speake of good workes, I will not bound and impale them within the too narrow compasse of the workes of mercy onely, and charity towards men;
First, full of good works. Now when I speak of good works, I will not bound and impale them within the too narrow compass of the works of mercy only, and charity towards men;
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no, the seuerall fruits of faith, the many branches growing out of the tree of holinesse and righteousnesse, the seuerall Commandements of the two Tables, are not more wide thē the name of good works is.
no, the several fruits of faith, the many branches growing out of the tree of holiness and righteousness, the several commandments of the two Tables, Are not more wide them the name of good works is.
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Whatsoeuer is commanded in any of those precepts (faith it selfe alone excepted, which is included in the first Commandement, is comprehended vnder the name and title of good workes:
Whatsoever is commanded in any of those Precepts (faith it self alone excepted, which is included in the First Commandment, is comprehended under the name and title of good works:
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and deceitfulnesse: (into which crimes many I feare, that thinke well of themselues, and would be so thought of others, do yet run headlong and doe not heed it) nor on the other side will it serue our turnes to abstaine in some good measure from violating the precepts of the second Table, (which fear or worldly shame,
and deceitfulness: (into which crimes many I Fear, that think well of themselves, and would be so Thought of Others, do yet run headlong and do not heed it) nor on the other side will it serve our turns to abstain in Some good measure from violating the Precepts of the second Table, (which Fear or worldly shame,
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perning our Religion with the Weathercockes of the time, diuiding our affections betweene God and Baal, allowing Dagon a roome as well as the Arke, gracing (as wee thinke) our speeches with oathes and blasphemies, making our selues Gentiles on Gods Sabbaths for feare of being Iewes.
Perning our Religion with the Weathercocks of the time, dividing our affections between God and Baal, allowing Dagon a room as well as the Ark, gracing (as we think) our Speeches with Oaths and Blasphemies, making our selves Gentiles on God's Sabbaths for Fear of being Iewes.
God hath ioyned these two tables together, the first he calls the great Commandement (and we make least account of it) and of the second he saith, that it is like vnto it,
God hath joined these two tables together, the First he calls the great Commandment (and we make least account of it) and of the second he Says, that it is like unto it,
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Now, workes are then good, when, first, the ground of them is good, and that is the word of God, the touchstone by which we must try, the compasse by which we must direct, the square by which we must frame,
Now, works Are then good, when, First, the ground of them is good, and that is the word of God, the touchstone by which we must try, the compass by which we must Direct, the square by which we must frame,
Secondly, when the roote of them is good, and that is faith, without which, whatsoeuer hath the name of a good worke, hath yet as our Church speakes (art. 13.) seeing not done as God hath willed, the nature of sin in it;
Secondly, when the root of them is good, and that is faith, without which, whatsoever hath the name of a good work, hath yet as our Church speaks (art. 13.) seeing not done as God hath willed, the nature of since in it;
And thirdly, when the end of them is good, & that is Gods glory: therefore sayth our Sauiour Christ, Mat. 5.16. Let your light so shine before men that they may see your good works, and glorifie your Father which is in heauen.
And Thirdly, when the end of them is good, & that is God's glory: Therefore say our Saviour christ, Mathew 5.16. Let your Light so shine before men that they may see your good works, and Glorify your Father which is in heaven.
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And from good works thus vnderstood and thus qualified, none are exempted, all haue their peeces of money, all haue their talents giuen them, Luk. 19. to some in one measure,
And from good works thus understood and thus qualified, none Are exempted, all have their Pieces of money, all have their Talents given them, Luk. 19. to Some in one measure,
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Works of supererogation are works of superarrogation, and he that wanting righteousnesse himselfe hopeth to be saued by another mans, doth but mock himselfe as Pope Symmachus did when he said,
Works of supererogation Are works of supererogation, and he that wanting righteousness himself Hopes to be saved by Another men, does but mock himself as Pope Symmachus did when he said,
and as the Canonists doe the Pope in saying so too (as it is dist. 40. c. non nos. ) that, In Papa si desint bona acquisita per meritum, &c. If the Pope haue none or little goodnesse of his owne (as it seemeth by this it may bee in that most holy Father himselfe) he shall haue enough deriued vnto him from his Predecessor;
and as the Canonists do the Pope in saying so too (as it is Dist. 40. c. non nos.) that, In Papa si desint Bona acquisita per Merit, etc. If the Pope have none or little Goodness of his own (as it seems by this it may be in that most holy Father himself) he shall have enough derived unto him from his Predecessor;
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O now, if I would looke about the world for a Dorcas, and in the troope of Disciples too, should I not need with the Cynicke Philosopher to light a candle,
O now, if I would look about the world for a Dorcas, and in the troop of Disciples too, should I not need with the Cynic Philosopher to Light a candle,
The fruits of the spirit are loue, ioy, peace, long suffering, gentlenesse, goodnesse, &c. Gal. 5.22. These are fruits of faith, these are workes of righteousnes.
The fruits of the Spirit Are love, joy, peace, long suffering, gentleness, Goodness, etc. Gal. 5.22. These Are fruits of faith, these Are works of righteousness.
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But where are these? And in stead of these, what are the too common fruits of faith? is your swearing and blasphemy a fruit of faith? is your lying and periury a fruit of faith? and what say you to your riot and drunkennesse, to your chambering and wantonnesse, to couetousnesse and oppression, to vsury and extortion, to strife and contention, to enuie and malice in one towards another,
But where Are these? And in stead of these, what Are the too Common fruits of faith? is your swearing and blasphemy a fruit of faith? is your lying and perjury a fruit of faith? and what say you to your riot and Drunkenness, to your chambering and wantonness, to covetousness and oppression, to Usury and extortion, to strife and contention, to envy and malice in one towards Another,
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if you will, as all good Christians ought to doe, striue to attaine to a certainty of your future blessednesse, these things ought not to be so among you;
if you will, as all good Christians ought to doe, strive to attain to a certainty of your future blessedness, these things ought not to be so among you;
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You must giue diligence, saith the Apostle, 2 Pet. 1.5, &c. and all diligence, (for all will be little enough) to adde to your faith vertue, (for faith without workes is dead) to vertue knowledge, (or else you may doe that which is good,
You must give diligence, Says the Apostle, 2 Pet. 1.5, etc. and all diligence, (for all will be little enough) to add to your faith virtue, (for faith without works is dead) to virtue knowledge, (or Else you may do that which is good,
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but you shall not doe it well) to knowledge temperance, (otherwise your knowledge will puffe you vp rather then edifie you) to temperance patience, (for as you must doe,
but you shall not do it well) to knowledge temperance, (otherwise your knowledge will puff you up rather then edify you) to temperance patience, (for as you must do,
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and it shall profit you nothing) to godlinesse brotherly kindenesse, (for how can he that loueth not his brother say truely that hee loueth God?) and to brotherly kindnesse charity, or loue:
and it shall profit you nothing) to godliness brotherly kindness, (for how can he that loves not his brother say truly that he loves God?) and to brotherly kindness charity, or love:
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as Christ stretcht out his armes on the Crosse to both the malefactors;) the first named of these things is faith, the last is loue, in the middle are other good workes, the summe of all is that, Gal. 5.6. Faith working by loue, if this bee in you, if these things be in you, saith the Apostle, and abound, they will make you that you shall neither be barren nor vnfruitfull in the knowledge of our Lord Iesus Christ:
as christ stretched out his arms on the Cross to both the malefactors;) the First nam of these things is faith, the last is love, in the middle Are other good works, the sum of all is that, Gal. 5.6. Faith working by love, if this be in you, if these things be in you, Says the Apostle, and abound, they will make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Iesus christ:
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And he, saith the sonne of Sirach, that bringeth an offering of the goods of the poore, doth as one that killeth the sonne before his fathers eyes, Ecclus 34.20.
And he, Says the son of Sirach, that brings an offering of the goods of the poor, does as one that kills the son before his Father's eyes, Ecclus 34.20.
Therefore saith he, as ye abound in euery thing, in faith & vtterance, &c. see that yee abound in this grace also, viz. a liberall contribution to the necessities of the poore, by the example of Abraham, Gen. 18. of Lot, Gen. 19. of Iob, who protested for himselfe, that hee did not eate his morsels alone,
Therefore Says he, as you abound in every thing, in faith & utterance, etc. see that ye abound in this grace also, viz. a liberal contribution to the necessities of the poor, by the Exampl of Abraham, Gen. 18. of Lot, Gen. 19. of Job, who protested for himself, that he did not eat his morsels alone,
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And, Blessed is he, (saith Dauid) that considereth the poore and needy, the Lord shall deliuer him in the time of trouble, Psal. 41.1 And lastly, Charge them that are rich (saith S. Paul to Timothy,) that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying vp in store for themselues a good foundation against the time to come, &c. 1 Tim. 6.18. I speak not this by way of taxe, or as condemning you, I know how the poore in this place are in very good measure prouided for:
And, Blessed is he, (Says David) that Considereth the poor and needy, the Lord shall deliver him in the time of trouble, Psalm 41.1 And lastly, Charge them that Are rich (Says S. Paul to Timothy,) 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, etc. 1 Tim. 6.18. I speak not this by Way of Tax, or as condemning you, I know how the poor in this place Are in very good measure provided for:
I pray God there be not amōg both sorts of you (though I know none here) some such as in the world there are too many, who are humani in belluas, & in homines belluini, prodigall in their expenses on hawks or horses,
I pray God there be not among both sorts of you (though I know none Here) Some such as in the world there Are too many, who Are Humani in belluas, & in homines belluini, prodigal in their expenses on hawks or Horses,
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and to the exhortation and stirring vp of others who are not alike well minded, not alike as others, not alike as Dorcas in my text, of whom out of the words themselues it may be truely affirmed, that euen while she liued, shee was full of almes which shee did.
and to the exhortation and stirring up of Others who Are not alike well minded, not alike as Others, not alike as Dorcas in my text, of whom out of the words themselves it may be truly affirmed, that even while she lived, she was full of alms which she did.
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She knew that in heauen shee should meet with none that did none her helpe, and therefore shee would helpe them that needed before she was going thither.
She knew that in heaven she should meet with none that did none her help, and Therefore she would help them that needed before she was going thither.
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and indeed (Beloued) if no thing else did, the hardnesse of these times, hard times for the poore certainly, doe euen force vs to open our hands as God hath inabled vs, for their reliefe and succour;
and indeed (beloved) if no thing Else did, the hardness of these times, hard times for the poor Certainly, do even force us to open our hands as God hath enabled us, for their relief and succour;
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who will beleeue it that shall but thinke on this, that scarce was there euer more spent in pride and gallantry, in ryot and gluttony, in quassing and carousing, in sports and gaming? and what a great deale of good might bee done to the poore,
who will believe it that shall but think on this, that scarce was there ever more spent in pride and gallantry, in riot and gluttony, in quassing and carousing, in sports and gaming? and what a great deal of good might be done to the poor,
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for who else but he gaineth by what is cast away in ryot and drunkennesse, in lusts and filthines, in games & sportfulnesse, in needlesse quarrels and contentions? doe not mis-apply my words, I speake in generall termes,
for who Else but he gains by what is cast away in riot and Drunkenness, in Lustiest and filthiness, in games & sportfulness, in needless quarrels and contentions? do not misapply my words, I speak in general terms,
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O consider (and so I will conclude this point) that it is panis esurientium quem tu diuoras, &c. the bread of the hungry which is deuoured in gluttony, the drinke of the thirsty that is swilled in intemperately;
O Consider (and so I will conclude this point) that it is Paris esurientium Whom tu diuoras, etc. the bred of the hungry which is devoured in gluttony, the drink of the thirsty that is swilled in intemperately;
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the garments of the naked that men strut in so flauntingly (who some of them as St. Ambrose speakes, parietes vestiunt auro, & pauperes nudant vestimento, doe array their walls with cloth of Arras, of silke, of siluer, of gold,
the garments of the naked that men strut in so flauntingly (who Some of them as Saint Ambrose speaks, parietes vestiunt auro, & Paupers nudant vestimento, do array their walls with cloth of Arras, of silk, of silver, of gold,
and leaue bare, if not make bare also the backes and armes of the needy) and the money of the poore peaceable ones which is cast away in malitious sures and controuersies.
and leave bore, if not make bore also the backs and arms of the needy) and the money of the poor peaceable ones which is cast away in malicious sures and controversies.
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and he will repay it, and in due proportion too, as the Apostle speakes, 2 Cor. 9.6. He that soweth sparingly, shall reape sparingly, and he that soweth bountifully shall reape bountifully:
and he will repay it, and in due proportion too, as the Apostle speaks, 2 Cor. 9.6. He that Soweth sparingly, shall reap sparingly, and he that Soweth bountifully shall reap bountifully:
Concerning which words, it is noted, that fulnesse here doth commend her good workes and almes, for three good qualities; sincerity, generality, constancy;
Concerning which words, it is noted, that fullness Here does commend her good works and alms, for three good qualities; sincerity, generality, constancy;
and with that great personages limitation, in the booke of the Kings, God be mercifull vnto vs in these and these cases? where is our fulnesse of generality then? Or is it not wearisomely and with great fainting? where is our fulnesse of constancy and perseuerance? It is this being full of goodnesse that bringeth glory vnto God, for herein is my Father glorified, saith our Sauiour Christ, that you beare much fruit, Ioh. 15.8. It bringeth assurance to our consciences of our happy estate here, for he that abideth in me and I in him, saith Christ, the same bringeth forth much fruit, Ioh. 15.5. and of the reward of blessednesse laid vp for vs in heauen, therefore saith the Apostle, Gal. 6.9. Let vs not be weary in well doing, for in due time wee shall reape if wee faint not:
and with that great Personages limitation, in the book of the Kings, God be merciful unto us in these and these cases? where is our fullness of generality then? Or is it not wearisomely and with great fainting? where is our fullness of constancy and perseverance? It is this being full of Goodness that brings glory unto God, for herein is my Father glorified, Says our Saviour christ, that you bear much fruit, John 15.8. It brings assurance to our Consciences of our happy estate Here, for he that Abideth in me and I in him, Says christ, the same brings forth much fruit, John 15.5. and of the reward of blessedness laid up for us in heaven, Therefore Says the Apostle, Gal. 6.9. Let us not be weary in well doing, for in due time we shall reap if we faint not:
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if not now while we liue, (and indeed their case is the worst of all of whom it may be said, they haue their reward ) yet assuredly when death commeth,
if not now while we live, (and indeed their case is the worst of all of whom it may be said, they have their reward) yet assuredly when death comes,
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as it did to this good woman in my text, and is the second generall thing I must speake of concerning her, the death of Dorcas, with the immediate forerunner thereof her sicknesse.
as it did to this good woman in my text, and is the second general thing I must speak of Concerning her, the death of Dorcas, with the immediate forerunner thereof her sickness.
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and yet to chance or happen in respect of vs vnto whom God thinkes not fit to reueale and open those future euents, which hee mindeth to kepe in his owne hands.
and yet to chance or happen in respect of us unto whom God thinks not fit to reveal and open those future events, which he minds to keep in his own hands.
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but heare what St. Austin saith, ( de ciuit. Dei, l. 5. c. 1) Qua si propterea quis { que } fato tribuit, &c. If any man attribute the things that come to passe vnto fate or destiny,
but hear what Saint Austin Says, (de Civil. Dei, l. 5. c. 1) Qua si propterea quis { que } fato tribuit, etc. If any man attribute the things that come to pass unto fate or destiny,
and next after our honest and lawfull endeauors refer the successe of all to him: in time of health and prosperity, not lifted vp with pride and presumption;
and next After our honest and lawful endeavors refer the success of all to him: in time of health and Prosperity, not lifted up with pride and presumption;
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or the Deuill there also) in case of crosse and aduersity; but alwaies resoluing as old Ely did, 1 Sam. 3.18. It is the Lord, let him doe what seemeth him good.
or the devil there also) in case of cross and adversity; but always resolving as old Ely did, 1 Sam. 3.18. It is the Lord, let him do what seems him good.
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and for this purpose hath God placed in mans body deaths armory, his fort of munition, wherin hang a thousand shields, wherewith the Lieutenant and his Captaine, the messenger and his master, morbus and mors, sicknesse and death, doe but come and then ouercome man.
and for this purpose hath God placed in men body death's armoury, his fort of munition, wherein hang a thousand shields, wherewith the Lieutenant and his Captain, the Messenger and his master, morbus and mors, sickness and death, do but come and then overcome man.
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but infirmities & remedies, maladies and medicines, sicknesses and their physick, and the physicke and remedies many times more troublesome then the diseases themselues;
but infirmities & remedies, maladies and medicines, Sicknesses and their physic, and the physic and remedies many times more troublesome then the diseases themselves;
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the comfort of the one to cure the paine of the other, and yet ofttimes eating makes as sicke as hunger did, the rest of the body yeelds no rest to the mind,
the Comfort of the one to cure the pain of the other, and yet ofttimes eating makes as sick as hunger did, the rest of the body yields no rest to the mind,
and qui excipitur è numero flagellatorum, excipitur è numero filiorum, They that are altogether without correction, are bastards and not sonnes, Heb. 12.8.
and qui excipitur è numero flagellatorum, excipitur è numero Filiorum, They that Are altogether without correction, Are bastards and not Sons, Hebrew 12.8.
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But it proues in Gods children, though harsh to flesh and blood, as the clay by our Sauiour Christs power, did to the blinde man, Ioh. 9. an excellent meanes to open those eyes which were shut by sinne,
But it Proves in God's children, though harsh to Flesh and blood, as the clay by our Saviour Christ power, did to the blind man, John 9. an excellent means to open those eyes which were shut by sin,
But if iudgement be executed on the house of God, where shall the wicked and sinners appeare? the one are corrected in the world, that they may not be condemned with the world;
But if judgement be executed on the house of God, where shall the wicked and Sinners appear? the one Are corrected in the world, that they may not be condemned with the world;
O then, if you will that death shall not be terrible when it comes (though the Philosopher calls it of all terrible things the worst) learne first to bid the forerunners of death welcome;
O then, if you will that death shall not be terrible when it comes (though the Philosopher calls it of all terrible things the worst) Learn First to bid the forerunners of death welcome;
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Or if not, as not alwaies, yet are there two wormes, the two daughters of Time, Day and Night, which continually bite and gnaw at the root of the tree;
Or if not, as not always, yet Are there two worms, the two daughters of Time, Day and Night, which continually bite and gnaw At the root of the tree;
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our very life and hart-blood, while we, prodigall of that whereof to bee couetous is the onely couetousnesse that is honest, viz. our time, doe so long feed on the honey-combes that hang ouer out heads, desiring to satiate our selues with the pleasures of this life, till this tree of our life bee bitten through by those two worms,
our very life and hart-blood, while we, prodigal of that whereof to be covetous is the only covetousness that is honest, viz. our time, do so long feed on the Honeycombs that hang over out Heads, desiring to satiate our selves with the pleasures of this life, till this tree of our life be bitten through by those two worms,
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but what meanes Iob so immediately to the former words man is sicke, to adioyne those other, and man dyeth, why doth he so? Is it to aggrauate the miseries to which poore man in this world is subiect? by the whole scope of the text it should seeme it is,
but what means Job so immediately to the former words man is sick, to adjoin those other, and man Dies, why does he so? Is it to aggravate the misery's to which poor man in this world is Subject? by the Whole scope of the text it should seem it is,
to such a man how acceptable would the iudgement of death be, and to dye after sicknesse no degree of misery? Indeed if wee consider death as adioyned to that world of miseries which in this world of misery we are subiect to,
to such a man how acceptable would the judgement of death be, and to die After sickness no degree of misery? Indeed if we Consider death as adjoined to that world of misery's which in this world of misery we Are Subject to,
And if King Dauid said personally of himselfe, prophetically of his Lord and ours, I am a worme and no man, what man is there that is not a worme also? This we know well enough all of vs,
And if King David said personally of himself, prophetically of his Lord and ours, I am a worm and no man, what man is there that is not a worm also? This we know well enough all of us,
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euen so well that the Deuill himselfe cannot make vs beleeue the contrary, he dares not say to vs as he did to our first parents, ye shall not dye, they had seene none dye before them, wee haue had millions,
even so well that the devil himself cannot make us believe the contrary, he dares not say to us as he did to our First Parents, you shall not die, they had seen none die before them, we have had millions,
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it would serue to worke repentance in vs as it did in the Niniuites; and that excellent resolution which it did in Iob, when hee said, Naked came I out of my mothers wombe,
it would serve to work Repentance in us as it did in the Niniuites; and that excellent resolution which it did in Job, when he said, Naked Come I out of my mother's womb,
It would bee auailable against the lust of the eies, couetousnesse, for hee might easily be perswaded not to loue the world, that would duely consider how soone hee might leaue the world, and the things of it:
It would be available against the lust of the eyes, covetousness, for he might Easily be persuaded not to love the world, that would duly Consider how soon he might leave the world, and the things of it:
against pride of life it would bee auailable, for what should make him lift vp his heart aboue his brethren, whose head hee may happe to trample vnder his feet that now kneeles before him? O if a man would but thinke on it,
against pride of life it would be available, for what should make him lift up his heart above his brothers, whose head he may happen to trample under his feet that now kneels before him? O if a man would but think on it,
but let vs therefore care more then we doe, if not for our bodies, (let death make his best of them that he can) yet for our substance and for our soules, to put both our houses in order before wee dye;
but let us Therefore care more then we do, if not for our bodies, (let death make his best of them that he can) yet for our substance and for our Souls, to put both our houses in order before we die;
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and both these, because it may be said to any of vs thou shalt dye and not liue, before it can be said put thine house in order, that so the houses especially of our hearts may be in order alwaies.
and both these, Because it may be said to any of us thou shalt die and not live, before it can be said put thine house in order, that so the houses especially of our hearts may be in order always.
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and habuisse decus, it is a credit to them that they had, for shee was a credit to them while they had her, in a good degree such another Dorcas: Concerning whom though I should be silent,
and habuisse decus, it is a credit to them that they had, for she was a credit to them while they had her, in a good degree such Another Dorcas: Concerning whom though I should be silent,
and many other that did not know her but by the eare, will yet say, (and it will be said hereafter perhaps with more feeling then now) that this place hath lost a Dorcas, who was,
and many other that did not know her but by the ear, will yet say, (and it will be said hereafter perhaps with more feeling then now) that this place hath lost a Dorcas, who was,
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Why, is shee dead then? what else meanes our meeting here at this time? what this great concourse of people? in all whose faces a man may easily read the loue and griefe, that brought you hither:
Why, is she dead then? what Else means our meeting Here At this time? what this great concourse of people? in all whose faces a man may Easily read the love and grief, that brought you hither:
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you the poore of this place, to whom I cannot say, as Dauid to the Daughters of Israel, weepe for Saul that clothed you in Scarlet, but weepe for Dorcas who was alwaies ready,
you the poor of this place, to whom I cannot say, as David to the Daughters of Israel, weep for Saul that clothed you in Scarlet, but weep for Dorcas who was always ready,
and because she knew that the least thought of worldly things is of force to withdraw the mind from necessary meditations, left presently the care of these things to others, whom by her Will many yeares before made, she had trusted with these things;
and Because she knew that the least Thought of worldly things is of force to withdraw the mind from necessary meditations, left presently the care of these things to Others, whom by her Will many Years before made, she had trusted with these things;
& spent euen al the rest of her time (as I am and you may be informed by those to whose report you can make no scruple to giue credit) in a right Christian preparation for her last end, by an often confession of her trust in God, sorrowfull acknowledgement of her owne wretchednesse, admirable patience in the middest of her paines, earnest desires to be with her Sauiour,
& spent even all the rest of her time (as I am and you may be informed by those to whose report you can make no scruple to give credit) in a right Christian preparation for her last end, by an often Confessi of her trust in God, sorrowful acknowledgement of her own wretchedness, admirable patience in the midst of her pains, earnest Desires to be with her Saviour,
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as if shee saw heauen open, and her Sauiour ready to receiue her into his armes, shee desired to be heaued vp into the armes of her Sauiour, who did not stay long from her,
as if she saw heaven open, and her Saviour ready to receive her into his arms, she desired to be heaved up into the arms of her Saviour, who did not stay long from her,
nor would let her stay long from him, but receiued her soule into his heauenly Kingdome, leauing her body to be by vs brought vnto it long home, there to sleepe in its bed of rest, till at the last day it rise againe,
nor would let her stay long from him, but received her soul into his heavenly Kingdom, leaving her body to be by us brought unto it long home, there to sleep in its Bed of rest, till At the last day it rise again,
