Dorcas

Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body, said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, he presented her alive. And it was known throughout all Joppa; and many believed in the Lord. — Acts, ix. 36-42.

“A GRACIOUS woman,” says Solomon, “retaineth honor.” And who among the daughters of men deserves this noble character? She, whose heart is renewed bj a divine agency — she, whose life is replete with benevolence and kindness — she, whose piety and liberality combine to aid and secure each other — she, whose “prayers and alms come up for a memorial before God.” She is gracious; and, according to the testimony of the wise man, attracts honor: yea, he tells us she not only possesses, but retains it. Endeavors may be made to rob her of this treasure, but she will live down slander, and enthrone herself in the esteem of those around her. She may die, but her example will survive, and her influence will continue. “The name of the wicked shall rot: but the memory of the just is blessed; and the righteous shall be in everlasting remembrance.”

An illustration of this truth is now before us. For while many, who figured away in the neighborhood, flattered as the beauties of the day, admired for their attire, and distinguished by their accomplishments, have peiished in oblivion, that which Dorcas did, wherever the gospel is preached, shall be told as a memorial of her. “Favor is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.”

The place in which .this good woman lived was Joppa, now called Jaffa. It was situated on the Mediterranean Sea, and was the ncart seaport to Jerusalem. It is often mentioned in the Scriptures. From hence Solomon received his floated timbers for building the temple. Here Jonah embarked, to .flee from the presence of the Lord. Here Peter was authorized, in a vision, to preach the gospel to the Gentiles. Here, also, resided another individual immortalized in sacred history, not for secular grandeur, but for Christian hospitality — “Simon, a tanner, whose house was bj the sea-side.”

Concerning her condition in life, as nothing is told us, it would be useless to conjecture. It is probable she was a widow; and she seems to have been a woman of respectability, if not of affluence, in her circumstances.

But her character; — her death; — and her resurrection, are the things distinctly recorded of her; and these are worthy of our devout attention.

Let us review, and endeavor to improve them.

I. As to her character; she is designated “a certain disciple.” It is not said of whom she was a disciple, nor was it necessary. Jesus is the master, the only master of Christians, and she was one of his scholars. This was her dignity and happiness, to sit at the feet of him who is “Lord of all,” and of whom it is said, “none teaches like him,” But in this case, discipleship included, not only the belief and profession of his docrine, but also, a conformity to his examj)le. “If any man will be my disciple, let him deny himself, and take up his cross, and follow me.”

She is, therefore, described by her personal religion. This was not only real, but eminent. Such is the meaning of the expression, she “was full of good works and alms-deeds which she did.” There are many to be found in every place, who “care for none of these things.” Their life is filled up with vanity and vice; but is entirely void of godliness. And there are others who are satisfied with low and common attainments. We do not see in them any disposition to excel: any of those vigorous and indefatigable exertions which a supreme concern in any cause is likely to produce: any of that zeal which is urging on the votaries of the world; and which makes the covetous so strenuous to join house to house, and add field to field; the ambitious to acquire and multiply honors; and the scholar to enlarge his intellectual store. It was not so with Paul. “Brethren,” said he, “I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” And what is his prayer for the Philippians? “That ye may be filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of Cod.” And what does he implore for the Ephesians? “To know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.” With this, also, accords the admonition of the Apostle Peter; “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall’ neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”

■All this shows the desirableness and the importance of religious progress, and prosperity in the divine life. You should be anxious to be not only safe, but exemplaiy: not only to have faith, but to be “strong in faith:” not only to gain heaven when you die, but to glorify God, and serve your generation while you live. This was the case with Dorcas.

But let us see in what it was that Dorcas excelled. She “was full;” — not full of pretences, and of words, and of hearing sermons, and of public assemblies; all of which are often the mere “form of godliness,” without “the power.” Her religion was substantial and practical: it was the religion of the heart and life: she abounded in obedience: she “was full of good works and alms-deeds which she did.”

Four things are mentioned to exemplify her practice.

The First regards the Particular Objects of her Beneficence. They were “Widows. -^^ — a class of claimants upon kindness and charity, more often mentioned in the book of God than any other; unless it be “the fatherless,” who are commonly noticed along with them. And, surely, none have greater demands upon our tenderness and compassion. They are in a state of solitariness, after communion the most intimate and endeared, increasing every joy, and diminishing every sorrow by sympathy and participation. They are in a state of helplessness and hazard, after leaning upon another for assistance and protection; and, therefore, they often become victims of artifice and injustice; while their bereaved offspring are treated with severity or neglect, or are drawn aside by temptation to folly and vice. How often do they exchange ease and affluence for perplexity, toil, and indigence: for it is not every good man who leaves bags of gold behind him.

Hence says God to the Jews, who were willing enough to attend the forms and ceremonies of divine worship: “When ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear; your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” Hence says David; “A father of the fatherless, and a judge of the widows, is God in his holy habitation.” And hence says God himself to his dying servants; “Leave thy fatherless children, I will preserve them aUve; and let thy widows trust in me.” “The Lord will destroy the house of the proud: but he will establish the border of the widow.”

It would seem that Dorcas peculiarly selected this class of characters for her beneficence. And as the charity of an individual cannot be universal in its exercise and efforts, though it be so in its principle; cannot embrace every object, nor furnish every kind of relief; would it not be well for those who wish to do good to have some definite plan of usefulness to pursue; and not to leave their benevolence to accidental applications, and to excitements which may or may not occur? Having a fixed and definite object of charity always before you, you will be constantly reminded of your obligation, and may devote to it a thousand little attentions and assistances which would otherwise be wasted and lost.

Only, here, two cautions are necessary. The one is, not to bind ourselves down so exclusively to any one class of beneficiaries as to be unable or unwilling to aid other claimants, however deserving or pressing, whom the Providence of God may bring in our way. The other is, not to lay such stress upon our own objects of charity as to think slightly or meanly of those which may be preferred l5y others; or not to think worthily and well of those who, although truly benevolent, fall not with readiness and ardor into our views and projects. Their education, their connec- tions, their situations and conditions in life, their prejudices, and even their piety, may turn into a diversity of channels, the preference and efforts of those who are equally concerned to be useful. If men are endeavoring to do good, let them alone; yea, bid them God speed, though they walk not with ns.

The Second regards the Nature, or Kind of her Charity. It was, furnishing the poor widows with clothing. And this is far from being an unimportant method of doing good: “when thou seest the naked, that thou cover him.”

There are many cases in which it will be found much more useful to supply the poor with necessaries and conveniences than to give them the value of these things in money; for they are sometimes tempted to apply money to other purposes; they are not often distinguished by prudence in their purchases; and they seldom can buy things at first hand. The poor, in general, can supply themseves with provisions better than with raiment; and old people commonly prefer warmth to food. Many poor persons have (I will not say, a becoming pride, for all pride is an abomination to the Lord; but) a wish to appear decently clad; and upon this ground they frequently excuse themselves from appearing in the hpuse of God. How desirable it is to meet their wants and wishes in this respect, and to give them a nail in God’s holy place. O, I love to see the jjoor in the house of God: I love to see there, numbers of children dressed in the uniform of benevolence: it aids my devotion, and excites my gratitude.

Let “me beseech you not to waste anything that is convertible into clothing. And do not expend your money on useless ornaments; for how often would a small part of the price of vanity cover and comfort a fellow-creature for months or years.

The Third regards the Manner in which she sup- •j)lied the relief. The benefits conferred were of her own manufacture. An emphasis is obviously laid on the “alms-deeds which she did ;^^ and we read expressly of” the coats and garments which Dorcas made.^^ She did not get them wacZe, but she made them: her alms were not only her gifts but her deeds. There are some who are ready enough to give in a way of charity, but they never do anything. They never “visit the fatherless and widows in their affliction;” they never “speak a word in season to him that is weary;” they never move a foot, nor employ a hand, nor exercise the least self-denial in their works of mercy.

Others there are, who can do nothing in a way of pecuniary assistance. Bat let not such conclude that they are doomed to unprofitableness. There are innumerable ways of being useful; and if you are compelled to say, “Silver and gold have I none;” it becomes you to add, “Such as I have I give; my prayers; my tears; my attentions; my exertions.” A great deal of good may be done, and a great deal of charity may be exercised, where nothing is given. My fair readers, especially you who are in younger life, and you who have the command of leisure; not only purchase raw materials and cheap remnants, and preserve laid-aside articles; but refuse not, at least occasionally, to employ your own hands, when alone, or in company with one another; and observe the eulogium pronounced on the virtuous woman, “She stretched out her hand to the poor; yea, she reacheth forth her hands to the needy.”

The Fourth regards the Promptitude of her Beneficence, It was immediate not deferred or delayed; but “while she was with them.” She viewed life as “the time to serve the Lord,” and her “own generation by the will of God.” Some are future benefactors. They do not refuse, they only procrastinate. But, says Solomon, “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbor, Go, and come again, and to-morrow I will give:” for in the meanwhile he may be no more, and you may be no more.

Some are benevolent when they leave us, not while they are yet with us. But if it be well to bequeath, it is better to achieve. T>jmg alms are commonly suspicious: ., they arise from necessity rather than choice. There is little merit in distributing what you can hold no longer. Be, therefore, your own executors.

Thus you will be enabled to apply your bounty properly, and may enjoy the pleasure of seeing the fruits of it. But how many precious opportunities pass neglected! And how many will hereafter lament in vain that they did not more for the world, the church, the family, their children and servants, “while yet with them!”

But Dorcas sickens and dies: for religion does not exempt us from the common calamities of life, or the ravages of mortality. The grave is “the house appointed for all living:” death is “the way of all the earth.” The young die as well as the old; the great as well as the small; the righteous as well as the wicked. This peculiar consideration, indeed, attends the death of the godly, that they are disposed of infinitely to their advantage; and in this view, “if we love them Ave should rejoice because they go unto the Father.” But this very consideration also aggravates our grief. That which prepares them for the enjoyment of another world, qualifies them for their passage through this; and in proportion to their gain is our loss. By their removal we lose intercessors, protectors, benefactors. The world, the church, religion, the gospel, the poor; all sustain injuries, which are great, if not irreparable.

Death never acts without commission; but he often cuts down those who, in the estimation of reason, can ill be spared. There is nothing, perhaps, in the whole compass of Diviile Providence more mysterious than this; that the useful should be snatched away in the midst of their days, while the unprofitable and mis- ■chievous are suffered to continue: — that a Yoltaire should live upwards of four score and ten years, while a nation prematurely mourns over a Josiah, a congregation over a liervey, a family of babes over a tender mother, the poor widows over Dorcas, their friend and helper. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” But He has a right to do what he will with his own; and very often these dark dispensations are enlightened and relieved by some effects which serve to discover the design of God in them, and to verify the words of the poet:

Ye fearful saints, fresh courage take;

The clouds ye so much dread,
Are big with mercy, and shall break
In blessings on your head.

At this season, Peter happened to be at Lydda, which was nigh to Joppa; and, therefore, the disciples immediately sent two men to inform him of the mournful event, and to “desire that he would not delay to come to them.” Was this merely that he might comfort them under their loss? Or was it that he might enable them to improve the death? Or did they hope that he would be able to restore the departed to life? If so, their faith was wonderful, for it does not appear that the disciples had as yet raised any from the dead; although their Master had promised them that “the works which he did, should they do also; yea,’ and greater works than these should they do; because he went unto the Father.”

However this might be, “Peter arose, and went with them.” It seemed useless, but he knew it was well to be “ready to every good work.” It seemed useless, but he knew that the desire of the afflicted, even if apparently unreasonable, should b.e tenderly indulged. It seemed useless, but he knew that “the things which are impossible with men are possible with God.” Perhaps he already had a divine instinct or impulse, the forerunner and the pledge of the miracle which he afterwards performed.

No sooner was Peter arrived than he was conducted into the upper chamber, where the dead body was laid. There a scene was presented that was sufficient to melt a heart much less tender than Peter’s. “All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them,”

Here we may remark, that the value of persons is sometimes not known till they are gone. This is the case, indeed, with all our mercies: the want teaches the worth:

“How blessings brighten as they take their flight!”

The praise of this good women was like her alms, real and sincere. Here was no need of hired mourners. Here are no verses composed; no eulogy pronounced: — but garments, some suspended, and some worn, which her own hands had made; and widows, indebted to her bounty, bedewing the room with their tears.

The ‘best posthumous fame you can acquire is derived from the commendation of facts; from a child you instructed, a school you established, a penitentiary you visited, a sinner you reclaimed. The best proofe of your importance are to be found in the affections and benedictions of your fellow-creatures while you live, and in their regrets and lamentations when you die. ‘’ When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy.”

I hate dry-eyed funerals. Though it is distressing, it is also satisfactory, at the mouth of the grave, to see one wiping his streaming eyes; to hear another say, “I must have perished but for him;” while we all feel, in a measure, as Thomas did, when he said to his fellow-disciples, “Let us also go that we may die with him.”

Do all thus die? Do oppressive masters? Do unkind neighbors? Do the hard-hearted, and the close-fisted thus die? Solomon has said, “When the wicked perish, there is shouting.” There is something in this more cruel than the grave. How intolerable the thought, that we may go off and not be missed for a moment; that if we left the world, the door might be shut, and bolted by all that are behind; and that if it were possible to return again to earth, no individual would receive us. And are there not numbers now living, who, if they were buried to-morrow, would have no lamentation over them?

But it was otherwise with Dorcas: “all the widows stood by the Apostle weeping, and showing the coats and garments which Dorcas made while she was with them.” Such were their feelings : — what were hisf

“It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter; for by the sadness of the countenance the heart is made better.” Whose experience has not confirmed the truth of this observation? Have you not entered a room where the effects of death were visible? There lay, about to be fastened up and committed to the dust, the remains of a relation, a friend, a neighbor. Here sat the bereaved connections in sable attire, and with visages of woe; each saying, in a murmur more affecting than words, “Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me!” Have you not caught the sympathy? Has not the mind been solemnized and softened? Have not envy, malice, earthly- mindedness given place to affectionate and heavenly impressions? You saw that “all flesh is grass, and all the goodliness thereof is as the flower of the field:” you felt that “man walketh in a vain shadow:” and you sighed, “Where is God, my maker, who giveth songs in the night?”’ Peter, therefore, was now in a situation to rec ive good, even if he could not have done any.

But, happily, he can do more than “weep with them that weep;” and he applies himself to his work. He “put them all forth.” He dismissed the spectators for two reasons. First, from a principle of Humility; he did not wish to be seen. And, Secondly, from a principle of Importunity; company might have hindered the intenseness of his devotion. Being thus alone, he “kneeled down, and prayed:” and then “turning himself to the body, he said, Tabitha, arise. And she opened her eyes; and when she saw Peter, she sat up.” This was expressive of reverence; but what must have been her surprise? When she fell asleep in death, some of her own attendants were doubtless around her bed: but now they have vanished, and Peter only is present —” Where are they f — And how comes he here? —

But where had her spirit been during this interval? In Paradise? or detained near her body, to which it was so soon to be reunited? Could she distinctly remember what had taken place in her separate state? Did she ever converse upon this subject? Or did any press her concerning it? We can decide nothing. The Scripture does not gratify our curiosity. “Secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children.”

Next, we are told that Peter “gave her his hand, and lifted her up, and when he had called the saints and widows, he presented her alive.” O! for the painter’s pencil! O! to see him giving, and them receiving this present! “There, take your benefactress, and dry up your tears.”

This is very instructive. It shows us that kindness was the principle of the miracle; not self-applause; not vainglory. Then, Peter would have claimed her as an attendant, and required her to follow him as a standing proof of his supernatural powers; but -he resigns her to those who stood in need of her services.

It teaches us not only the power of God, but his goodness. We see that “the Lord is gracious, and full of compassion;” that “he will regard the prayer of the destitute, and not despise their prayer.”

And does not this show us the importance of beneficence? Were we left to judge, we, perhaps, should have thought it better for Stephen to have been raised up than Dorcas, But God revives the one, and leaves the other in the grave, because “so it seemed good in his sight;” and, perhaj)s, to teach us that our thoughts are not his thoughts; that we are improper judges of usefulness; that persons whose excellencies are of sober, modest, and retiring character, may be more important in the eye of heaven than those who are more brilliant and marvellous; that moral qualities are far more regarded by him than intellectual ones; and that, in some cases, a good life may be as valuable as good jDreaching. Whom does he, by a miracle, bring back from the arrest of death? A hero? — a politician? — a philosopher? — “Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed.” No! He brings back one who made garments for the poor!

And does he not hereby show us that he takes pleasure in those who, like himself, delight in mercy; and that “he is not unrighteous to forget their work and labof of love, in ministering to the saints”?

In a word, does he not say, “Them that honor me; I will honor”?

But you ask, was this a privilege to Dorcas? — to be brought back into a vale of tears, and again to have to “walk through the valley of the shadow of death,” after she had happily passed it? — I answer, Yes 1 notwithstanding this, it was a great privilege. It was a marvellous distinction conferred upon her; and it added to her usefulness, and to her reward.

The saints on earth have one privilege above the saints in heaven. It is in the means and opportunities of doing good. “The spirits of just men made perfect” cannot forgive injuries, cannot exercise candor, cannot teach transgressors the ways of God, cannot feed the hungry, nor clothe the naked. This is your privilege alone, Christians; and it will not be your privilege long.

We may be assured that with much zeal Dorcas would improve the remainder of her days, “yielding herself to God,” as one, now in a new sense, “alive from the dead;” laying up a richer treasure in heaven; and returning, after a little time, with a “far more exceeding and eternal weight of glory.” Though there is nothing meritorious in our works, yet grace has made them rewardable; and “what a man soweth, that shall he also reap.”

Such a miracle would naturally excite attention. When Martha made our Lord a supper, “much people of the Jews knew that he was there; and they came, not for Jesus’ sake only, but that they might see Lazarus also, whom he had raised from the dead.” What an interesting character would a man be who had been brought back from the invisible world! Our Saviour had said that the sickness of Lazarus would be “for the glory of God.” His resurrection from the dead carried such conviction with it, that we find “the Chief Priests consulted that they might put Lazarus to death; because that by reason of him, many of the Jews went away, and believed on Jesus.” And thus it was here. The revival of Dorcas not only benefited the poor widows; but instructed and comforted the disciples; confirmed the Gospel by proving that it was the power of God, and that its preachers were the messengers of heaven; put to silence the ignorance of some; and so wrought on the minds of others that it is said, the thing “was known throughout all Joppa, and many believed in the Lord.” Her resurrection, therefore, was a great privilege, for which she is now praising God.

What now remains, but to recommend the imitation of this example to all; especially to you, my female readers? Alms-giving is made too much of by some; they consider it as the whole of charity; when, according to the Apostle, there may be no charity in it; for it is possible for a man to give all his goods to feed the poor, and yet not have charity.

But others make too little of alms-giving; and some preachers seem afraid of enforcing it. But when it results from principle, much of pure and undefiled religion is included in it. And vain is love without it: “Whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of (jod in him?” Vain is faith without it: “If a brother or sister be naked, and destitute of daily food, and one of you say unto them. Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? For as the body without the spirit is dead, so faith without works is dead also.”

It has often been supposed that there is less liberality among women than among men: and it has been accounted for by their circumstances and habits in life. They are not accustomed to handle money in so large a way as men, and therefore they feel more in parting with small sums. They are often limited in their means. The necessity under which they are laid by nature or opinion to appear fine, renders temptations to dress often too strong for frail humanity; and hence there is little left to spend on charity. Some of them have not the means of almsgiving as they ought to have; for whatever can be laid by for the relief of the poor, tJie wife should share equally with the husband.

After all, I should be unwilling to admit the charge. And sure I am, that if you were more defective than the other sex in this kind of beneficence, (which I do not believe,) you would be more criminal too. The very law of nature has inclined you, in a peculiar degree, to compassion and pity. Your delicate sensibilities are more affected with the presentation of distress and pain. Your experience, which makes you feel so many privations and trials of your own, enables you to sympathize more with the sorrowful. The quickness of sentiment in you operates like instinct, without the coldness of reasoning, and urges you immediately to relieve; while we perhaps, are pausing to suspect, and question and deliberate. None can relish like you the delicious gratification arising from doing good. Abound then, more and more, in these dispositions and exertions, which so well become your character and condition.

But you will no think of trusting in any of your performances. When you have done all you will say, “we are unprofitable servants.” You will “rejoice in Christ Jesus, and have no confidence in the flesh.” But it will, surely, be encouraging and gratifying to you to reflect, that “with such sacrifice-s God is well pleased.” You will not expect preservation from sickness; but he will comfort and “strengthen you upon the bed of languishing; and will make all your bed in your sickness.” You will not expect to be brought back from the dead; but prayers may be heard for your recovery. When you die, the Saviour will watch over your remains, and he “will raise you up at the last day.” “They cannot recompense you, but you shall be recompensed at the resurrection of the just.”