THis whole Chapter may well be diuided into two parts : 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 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 others miraculous operation in healing a sicke man at Lydda , in raising a dead Woman at Ioppa : both workes 〈…〉 , but the latter more , by how much more harder it is to giue life to one that is dead , then to restore health ●n one that is sicke . In this later story , besides many other circumstances that may bee noted , I obserue vnto you these three : 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 , and faith bred in the hearts of many people ; for it was knowne throughout all Ioppa , and many beleeued in the Lord . 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 . Of the third point nothing at all at this time , for it commeth not within the bounds and limits of my text : only of the two former , her life , and death ; whereof you haue a Sermon in print so intituled , The Life and Death of DORCAS ; to which I will refer you for many good notes ; which , because there so fully handled , by me shall be omitted .

In speaking of her life I will intreat of two things , first , of her name , Tabitha , by interpretation Dorcas : and secondly , of her profession ; her profession in the forme of it , shee was a Disciple , and her profession in the fruit of it , she was full of good workes and almes which she did . In intreating of her death , I will speake of two things , the fore-runner of her death , which was her sickenesse , and the euent of her sicknesse , which was her death .

The first thing then to be spoken of is her name , Tabitha , and that is Dorcas , which names doe signifie a Roe or a Bucke , and are both of them deriued from such rootes in their seuerall languages , as doe betoken to see . I will say nothing of that obseruation that might here bee made , how that God knoweth his children by name , as he said to Moses , Exod. 33.17 . Thou hast found grace in my sight , and I know thee by name : to shew that particular and peculiar knowledge of approbation , whereby God knoweth the elect aboue others ; nor any thing of the discreet choice that should be vsed in the naming of children ; in which point , as I commend not the nicety of some , who like no other names , 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 . The note I doe gather out of her name , and I will but touch vpon it , is in a word this , as her name was , so was she : Tabitha , or Dorcas was her name , and she was , and wee ought to bee cleare-sighted , and with our eyes open , to the things that concerne our soules health . In things of the world we are Eagles , but beetles and moles in diuine matters : curious inquisitors into the liues of other , carelesse neglecters of our owne estates , and of what belongs to our Christian duties ; 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 . 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 . Why seest thou the more in thy brothers eye , and doest not see the beame in thine owne eye , Mat. 7. See that no man deceiue you ; 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 . 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 . Therefore did Dauid pray vnto God , saying , Turne away mine eyes that they behold not vanity . But I haue seene ( saith Salomon ) and considered all the workes that are done vnder the Sun , and behold , all is vanity and vexation of spirit , Eccles. 1.14 .

The next thing to bee spoken of in the life of this Dorcas , is her profession , which was not in shew onely , and for formalities sake ; but in deed , and in truth : She was a Disciple , and full of good workes & almes which she did . A disciple in profession , & in practice too , a disciple in confession and conuersation too ; the one by her faith , and the other by her workes , the one is as the roote , the other as the fruit of Christian profession . 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 . Faith without workes is dead , and workes without faith , are sinnes , not in the substance , and because they are done ; but in a maine circumstance , because done without faith .

Morall honesty , without profession of the true faith , is blind , and wanteth an eye to direct it ; and profession , without practice , on the other side , is lame , and wants a foot to cary it in the way to heauen . Therefore saith Saint Paul , I beseech you that you walke worthy of the vocation wherewith you are called , Ephes. 4.1 . And , let your conuersation be as becommeth the Gospel of Christ , Phi. 1.27 . that the Gospell of Christ , the profession of Christianity , the name of disciples , the truth of God bee not ill spoken of , 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 . for if we play the foolish painters part , and humane capiti ceruicem adiungere equinam , put a mans head on an horses necke , looke like disciples , and liue like Deuills , confesse God in our mouthes , and deny him in our workes , shall it not be said of vs in scorne and derision , as it was of the Iewes by the Heathen , Ezek. 36.20 . 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 ; But as many as walke according to this rule , peace be on them , and mercy , and vpon the Israel of God , Gal. 6.16 .

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 , 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 , 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 . This holinesse of life , ( I mean not that alone which the Philosophers speake of , 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 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 : a testimony I say , and a token , not to our owne consciences only , but to other mens hearts also ; wheras to professe well , and liue ill , or to make a shift to liue morally ciuill , and not care of what profession we be , is to beare false witnesse against God , whose seruants we boast our selues , and would be taken for , and yet haue not on his liuery : Gods liuery is a good life , and the badge or cognizance thereof , is a right profession ; this ioyntly is it which should , this is it which doth , this is it which will declare , when words shall proue but winde , and shewes shall bee but shadowes , whose seruants we are in deed . Wee all desire , and are glad to bee accounted good Christians , honest men , true professors , the children of God , faithfull brethren , and the like ; but let vs striue to be what we desire to be accounted ; 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 , when we are honoured with names and titles , whereto our liues and manners are not sutable . Therefore try your selues , beloued , what measure of righteousnesse is in you , let not the names of honest men , and good Christians , and such other , puffe any of you vp ; 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 ; thus try , and so like or dislike of your selues . Certainely a Christian , though he cannot be sine peccato & culpa , without sinne ; 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 . And , if we say that wee haue no sinne , we deceiue our selues , and the the truth is not in vs , 1 Iohn 1.8 . And therefore wee pray with Dauid , Psal. 143.2 . Enter not into iudgment with thy seruants : 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 ; 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 . So to liue in sincerity of heart , that we may be able to say with Iob , We haue our witnesse in heauen , and a witnesse in our owne consciences ; and outwardly to follow such integrity and righteousnesse , as that we dare challenge either common fame to accuse vs , 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 ; 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 aboue all , our owne consciences shall receiue that peace and quiet which the world cannot giue , nor the vnderstanding of man comprehend . 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 .

In which words the fruit of her profession is commended , from the matter of it , from the measure of it , from the quality , from the quantity of it ; 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 . 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 ; nor doe I thinke my text inforceth me so to doe : neither will I speake in the language of Gentilisme , that knoweth no other good works then those which we call morall vertues ; 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 than the name of good works is . 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 : euen as the proper branches of our faith doe spread themselues as far as the Articles of our Creed doe ; the sum of that which a Christian ought to beleeue to his soules health .

Let no man therefore thinke it enough for him to bee carefull and zealous in performing the Commandements of the first Table , while those of the second Table are neglected by him , if not by his open or actuall transgression of the letter , yet by too ordinary violating the sense of them , in his truely disobeying vnder an vntrue pretence of greater obedience , by his pride , and malice , and couetousnesse , breach of charity , of Christian , yea of naturall affection , hypocrisie , double-dealing , 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 , or other temporall respects may make vs carefull in ) while wee make no conscience of the Commandements of the first : 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 . 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 , and no man must , ( if he wil be a true Disciple ) seuer the things which God hath ioyned ; they may be distinguished in our bookes and learning , they must not bee diuided in our practice and liuing .

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 , and the rule whereby we must order all our actions , if wee will bring them within the compasse of religious good workes . 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 ; and all such things though they appeare specious and beautifull in the eies of men , yet are ( as S. Austin speakes ) but splendida peccata , they are not gold though they do glister . 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 the Apostle , Whatsoeuer you doe , do all to the glory of God . 1 Cor. 10.31 . 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 to other some in another , but to all to imploy according to the Law of their Master , and all to giue an account for their vse of them ; euery man hath his burthen , and hee must beare it himselfe , Gal. 6.5 . 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 , 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 ; if none in possession , enough by succession ; if little by purchase , enough by inheritance : no , no , the Saints in heauen though they haue Crownes to weare , yet they haue none to spare : And , God shall reward euery man according to his ( not according to anothers ) workes . Euery man is a tree , and should be a good tree , whose root is faith , whose sap is hope , whose branches , the seuerall branches of Gods Commandements , and of euery tree ( without exception ) that bringeth not forth good fruit , it is said , Mat. 3.10 . it is cut downe and cast into the fire . And , vpon euery soule of man that doth euill , shall bee tribulation and anguish , Rom. 2.9 . 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 , and yet should not find ? not many . 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 . 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 , and the like to these ? If these were the signes of Christian profession , if these were the badges of Christs Disciples , if these were the works that God did looke for , God might come when he would , hee should finde these things amongst vs , & find vs full of them . O iudge with your selues ( B. ) is this the way to make your calling and election sure ? as S. Peter willeth you : or is it not the way rather to seale vnto your soules the assurance of your condemnation in the day of iudgment ? No , no , 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 ; the workes of darknesse are not the way to heauen , the workes of righteousnesse are , though no meritorious cause of our comming thither . 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 , 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 , so you shall suffer for your wel-doing ) to patience godlinesse , ( for you may else giue your bodies to bee burnt in the fire , 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 : ( not onely brotherly kindnesse to them that are of the houshold of faith , but charity also towards all men , friends and enemies , 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 : neither inwardly barren , nor outwardly vnfruitfull . And thus much concerning good workes in generall , for which this Matron in my Text is here commended ; she is commended in the next place in particular for her almes-deeds , an excellent species and member of those good workes , to which we are enioyned . We haue precept for it , and example for it , and reasons for it , in the holy Scriptures : Cast thy bread vpon the waters , saith the Preacher , Eccles 11.1 . First hee saith , cast , doe not crumme it , doe not doe it lazily as if lothly , but giue it with a cheerfull minde : Secondly , Cast bread , what is necessary for the sustenance of them that need ; and bread , not a a bone , that is for dogges ; not a bastinado , that s for rogues ; nor panem lapidosum , as Seneca speakes , bread full of grauell , such as the hungry soule must needs eate , but it goeth downe heauily , because it is giuen grudgingly : Thirdly , panem tuum , thy bread , that which thou hast gotten with a good and an honest conscience ; for to rob a Church , and then build a Spittle , or to defraud or oppresse by the pound , and then deale a dole by the peny , is but ( according to the well knowne prouerbe ) to steale away the goose , and sticke downe a feather ; 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 lastly , it is said , vpon the waters . First , there distributed where there is no more hope of recompence , then of regaining that which is throwne into the Sea . Againe , saith God in the mouth of the Prophet Esay c. 58.7 . Is not this the fast , first , this is the fast that I haue chosen , to deale thy bread to the hungry , when thou seest the naked to couer him , and that thou hide not thy selfe from thine owne flesh : In which last words a reason is giuen why the rich should not turne away their eyes from the poore in contempt and disdaine , as too commonly they doe , euen because , they all are of the same mold & flesh , and among themselues one anothers members . And lastly the Apostle , 2 Cor. 8.7 . 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 , but the fatherlesse together with him , Iob 31.17 . and by the example of Zacheus , Luk. 19.8 . Nor are examples so many , but the benefit is as great . After many dayes thou shalt finde it . Eccles 11.1 . And , The mercifull man doth good to his owne soul , Pro. 11.17 . And , He that giueth to the poor , lendeth to the Lord , and what he hath giuen he will pay him again , Pro. 19.17 . 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 : but I speake you see to a great many of the Country , as well as to you of the towne , and all are not alike minded neither among them or you . 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 , prodigall in their expenses on hawks or horses , or hounds , or worse , & yet close fisted the whil , & squint-eyed when they should look on and succour their poore needy brethren : for them that are as in this case they should be , what I haue spoken tends to their commendation and incouragement , 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 . 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 . I haue no reason to condemne mens leauing to the poore by way of legacy in their last wills , yet ye know there is an old saying , that bis dat qui citò , that man doth giue double , that giueth seasonably ; and on the contrary , the Heathen man could say , tantum gratiae demitur , quantum mora adijcitur : a good turne that is deferred and put off , doth lose a great deale of that grace and thankes which otherwise it would haue , and a suspition is left in the minds of men , that we giue therefore then , because we cannot keepe it : non bona ta● pausat , quam benefacta Deus , God more respects the wel-doing of a thing , then the deed done : 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 ; O let vs not persecute them whom God hath smitten , nor vexe them whom hee hath wounded ; let not their affliction bee forgotten in the midst of our feasting . Plead not that the times are hard for others also , as well as for the poore : 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 , if they had what may well bee spared out of the costlinesse of our apparell , out of the superfluity of our diet , nay out of that that is bestowed vpon the Deuill ; 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 , and to forreiners from abroad , as well as to the inhabitants of this place ; all whom I would haue to examine their owne soules ; who take exception at what I speake , doe but bewray their owne guiltinesse , and thinke a great deale worse of themselues then of me they can . 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 ; 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 , 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 . Let euery thing be placed in his due place , cause not the leane checkes to become lanker yet , make not the needy eyes to wait long , and bee euen ready to fall out of their sockets with waiting ; defraud not the poore of their due almes ? though it be giuen vnto them , it is but lent vnto God , 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 : as of this godly matron in my Text it is said , that she sowed bountifully , for she was full of good works and almes which she did . Concerning which words , it is noted , that fulnesse here doth commend her good workes and almes , for three good qualities ; sincerity , generality , constancy ; sincerity in respect of the root and fountaine , generality in respect of the streames and branches , and constancy in respect of the growth and current , her goodnesse proceeded from her heart , did spread it selfe farre and wide , and did continue and last vnto her end .

And now ( Beloued ) that in the midst of our fulnesse in other kinds , fulnes of pride , fulnes of idlenes , fulnesse of knowledge , and fulnesse of good words , wee would be full of good workes also as she was : If we do good , is it not grudgingly , or for worldly and temporal respects ? where is our fulnesse of sincerity then ? Is it not mincingly , 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 : 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 , 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 .

And it came to passe in those daies , that she was sicke , and dyed . Now the word that is here read it came to passe , is sometimes read , it fortuned or happened , both well in diuers respects , the one in respect of God , vnto whose prouidence all things being subiect , and gouerned by it , it is said in regard thereof , that things come to p●sse ; 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 . Whence the point collected is that which you all know , that there is nothing can befall man in this world , be it cloudy weather or cleere , sunshine , or full of stormes , but it is all subiect and subordinate to the wisdome and prouidence of Almighty God . There be other names vsed among men , as fate and destiny , and the like ; but heare what St. Austin saith , ( de ciuit . Dei , l. 5. c. 1 ) Qua si propterea quisque fato tribuit , &c. If any man attribute the things that come to passe vnto fate or destiny , and say that by it he meanes the will and prouidence of God , Sententiam teneat , linguam corrigat , let him keepe his opinion , but let him alter his phrase of speech , because many when they heare these words , fate , destiny , and the like , are moued to beleue the some thing inferiour vnto Gods prouidence is meant , as the cause or procurer of the things that happen : and the lesson hence arising is in a word this , that in all the changes and chances of this present life , we lay vp our rest vpon Gods prouidence , 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 ; nor murmuring and repining when wee see the hand of God vpon vs , ( though we see the hand of men , 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 . It came to passe that shee was sicke , yea sicknesse is the suburbs through which ordinarily wee doe enter into the gates of death : 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 . Mans head and heart , and stomacke , and lyuer , and lights , and lungs , and other parts of his body , what are they , but so many seuerall cells wherin sicknesse and death haue seuerall swords to wound and kill man with when God will haue it so . Nay , man saith Bernard is alwaies sicke of one disease or other , generally of three aboue other , the one in his beginning and entrance into the world , and that is full of infirmity and vncleannesse : the second in his progresse through the world , and that is full of iniquitie and peruersnesse : the third in his going out of the world , not without paine and perill : and nasci in corpore mortali aegrotare est , to be born into the world , is to be thrust out into a Spittlehouse . And if we consider almost the whole course of a mans life , how it is spent , we shall finde it composed of nothing else , but infirmities & remedies , maladies and medicines , sicknesses and their physick , and the physicke and remedies many times more troublesome then the diseases themselues ; when a man is hungry he is not well till he eat , & labor killeth without rest after it ; 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 , and the time of quiet proues the most vnquiet time of all . It came to passe that she was sicke ; What , this godly and charitable matron ? yea , and no maruaile at it , the Lord chasteneth whom he loueth , and afflicteth with some kind of crosse or other euery sonne whom he doth receiue , and qui excipitur è numero flagellatorum , excipitur è numero filiorum , They that are altogether without correction , are bastards and not sonnes , Heb. 12.8 . 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 , and make a man see both Gods power , and his owne weaknesse , which in time of ease and freedome he did not so well discerne : for the fruit of wisdome groweth on the tree of trouble , and the schoolehouse of affliction is the schoolehouse of instruction . 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 ; and the other let alone oft-times to spend their daies as oxen in fat pastures , of purpose to be reserued for a more grieuous slaughter . 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 ; learne to entertaine , as ye ought sicknesses patiently , the sicknesses of the body ; and crosses patiently , the crosses of the minde ; and losses patiently , losse of goods , losse of friends , losse of liberty ; if God doe so order it , these are anteambulones , the prodromi , the footposts , the messengers , the harbingers of death ; bid ( I say ) these welcome and death shall come well vnto you when it comes , as come it will , perhaps as neere to the heeles of sicknesse , as the words in my text doe come close together , she was sick , and dyed . 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 ; 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 , and we fall into that pit whence there is no redemption . She was sicke and dyed . Yea , this is the ordinary effect of sicknesse , that sooner or later it will end in death ; she was sicke and dyed : and man is sicke , and dyeth , saith Iob , c. 14.10 . 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 , and yet how can it be so ? for man is sicke and dyeth , is no more then man hath gone a long and a wearisome pilgrimage , and hath finished his course , or man hath laboured and wearied himselfe al the day long , and is set him downe to rest ; or man hath ouer-watcht himselfe and is falne asleepe : this is man is sicke , and dyeth : death indeed , the remembrance of death is bitter to the man that is at rest in his possessions , that hath nothing to vexe him , but hath prosperity in all things , whose brests are yet full of milke , and his bones of marrow , who may wash his plants with butter , and whose rocks powre him out riuers of oyle ; O how would the newes of death make him startle , and his knees smite each other with trembling , as it fared with Foelix when Paul reasoned of the iudgment to come . Act. 24.25 . But when a man shal long for death , as a seruant doth for the shadow , an hireling for the end of his worke , and a woman in trauell for her deliuery : when he would seeke for death if hee knew where , as a man would seeke for treasures , and reioyce if he could finde the graue : whose cheekes are gummy with weeping , and the picture of death sits in his eyes , who neuer eates morsell with pleasure , but is still dying in the bitternes of his soule : 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 , then is death a more excellent medicine then all the Art of man can prescribe , to cure all diseases : but if in the cause of it which was sinne , and in the nature of it , euen the dissolution of nature ; then doth flesh bid away to death , though it be the ordinance of the Lord ouer all flesh ; yea all . The words of Iob doe shew the Pedigree of all mankind , I haue said to corruption , thou art my father , and to the wormes , thou art my mother , and my sister , Iob 17.14 . 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 , 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 , yet see how easily he makes fooles of vs , hee chokes vs with the same bait as he did them , but with this difference , he gaue them the bait whole and they swallowed it , he giues it vs by peeces , as that we shall not dye yet , not this day , or this weeke , or this moneth , or perhaps not this yeare ; and so quickly perswades vs so to liue , as if we were immortall , neuer dreaming either of deaths certainty , or hells misery , or heauens felicity .