Lectures Upon Philippians, Lectures · Chapter 2 · Lecture 45
LECTƲRE XLV.
PHILIP. 2. Verſe 27.
But God had mercy on him, and not on him onelyonly, but on me alſo, leſt I ſhould hauehave ſorrow vponupon ſorrow.
B Ʋt God had mercy on him] Where the Apoſtle firſt ſetteth downe the cauſe of his recouerie and reſtoring vntounto health, which was Gods mercy. 2. The extent and bountifulnes of Gods mercy therein, reaching not to Epaphroditus alone, but to Paul alſo. 3. The Apoſtle ſetteth downe the cauſe why the Lord in mercy towards him alſo reſtored Epaphroditus vntounto health, to wit, left he ſhould hauehave ſorrow vponupon ſorrow, .i. leſt vntounto that ſorrow which already he had by his bands and impriſonment there ſhould hauehave beene added another ſorrow for his death. The words are ſo plaine and eaſie in themſelues to be vnderſtood, that there needeth no farther opening or explication of them. Let vsus therefore ſee what notes and obſeruations we may gather hence whereof we may make ſome vſe vntounto our ſelues.
But God had mercy on him] By which phraſe of ſpeech the Apoſtle ſignifieth Epaphroditus his recouerie and reſtoring vntounto health: Yet ſee how the Apoſtle was not content barely to ſay, but he was reſtored vntounto health; but ſignifying euen this ſame thing he withall noteth both who reſtored him, & wherfore he was reſtored vntounto health, ſaying, But God had &c. As if he ſhould hauehave ſaid, but God for his mercies ſake reſtored him vntounto health. Whence I note, that it is the Lord that woundeth, and maketh whole, that both viſiteth vsus with ſickneſſe, and alſo holdeth our ſoule in life, and healeth all our infirmities. For ſo the Lord himſelfe ſaith, Behold now, for I, Deut. 32.29I am he, and there is no God with me, I kill, and giuegive life, I wound, and I make whole. And againe in Exodus ſaith the Lord,Ex. 15.26. I am the Lord that healeth thee. And therefore the Prophet thus praieth, Heale me ô Lord, and I ſhall be whole, ſaue me, I…r. 17.14. Pſ. 103.2.3.and I ſhall be ſaued. And the Prophet Dauid thus ſtirreth vp himſelfe to praiſe the Lord, ſaying, Praiſe the Lord ô my ſoule, and forget not all his benefits, which forgiueth all thy ſinne, and healeth all thine infirmities, or, all thy ſickneſſes and diſeaſes. It is the Lord then yee ſee that healeth our ſickneſſe, and holdeth our ſoule in life; yea it is euen he that deliuereth vsus both from the firſt, and likewiſe from the ſecond death. Yet I would not here be ſo miſtaken, as if I iudged that becauſe it is the Lord that healeth our infirmities, therefore in the bed of our ſicknes we ſhould onelyonly call vponupon the Lord, and neglect the meanes ordeined for the recouerie of our health. For as he hath appointed the end, ſo hath he ordeined the meanes vntounto the end: And albeit ſometimes he worke without meanes, and reſtore vntounto health without any medicine or phyſicke at all, yet moſt ordinarily he worketh by meanes, and reſtoreth vntounto health by medicine and phyſicke. And therefore we are not at any time to neglect the meanes of phyſicke and ſuch like helps for the recouerie of our health, but rather we are to vſe them with all thankfulneſſe vntounto the Lord for them, and with all praier and ſupplication in the ſpirit for his bleſſing vponupon them. We ſee how that good King Ezechias, when it had beene told him of the Lord by the Prophet,2 Reg. 20.5.6. thus, Behold I hauehave healed thee, and the third day thou ſhalt goe vp to the houſe of the Lord, and I will adde vntounto thy daies fifteene yeere; yet for all that,7. when the Prophet ſaid vntounto him, take a lumpe of dried figs, and lay it vponupon the boyle, and thou ſhalt recouer, he tooke it, and laid it on, and recouered. He might hauehave ſaid, hath the Lord ſpoken and will he not performe it? He hath promiſed me heal…h, and a lengthning of my daies for 15 yeeres; what neede I more then his word, what neede I any medicine, or preſcript from any Phyſician? But we ſee he vſed no ſuch ſpeech, but as it pleaſed the Lord to vſe theſe meanes in reſtoring him to health, ſo he with all thankfulnes vſed the meanes, and was reſtored vntounto health. Let vsus therefore know that it is the Lord onelyonly that deliuereth from death, and reſtoreth vntounto life and health; and that this he doth ſometimes without meanes, and moſt commonly by meanes. Let vsus therefore in the bed of our ſickneſſe call vponupon the Lord, and let vsus not neglect the meanes which he hath ordeined for the recouerie of our health. Let vsus onelyonly truſt in the Lord, and let vsus know that if the meanes be helpfull vntounto vsus, it is becauſe of the Lord his bleſſing vponupon them. He bleſſeth the meanes, and therefore we are healed by the meanes, ſo that he healeth, and therefore we are healed.
Now what is the cauſe wherefore the Lord hauing viſited vsus with ſickneſſe doth againe raiſe vsus from the bed of our ſickneſſe, and reſtore vsus vntounto health? This is not for any thing in our ſelues, but for his owne mercies ſake, as the Apoſtle plainely ſheweth when he ſaith, but God had mercy on him▪ for it is as if he had ſaid, but God for his mercies ſake reſtored him vntounto health. Whence I gather this note, that reſtoring vntounto health is a mercy of the Lord. Which is farther proued vntounto vsus by that ſong or pſalme of thankſgiuing, which Ezechias made after his reſtoring vntounto health, where he ſaith,Eſay 38.17. Behold for felicitie I had bitter griefe, but it was thy pleaſure to deliuer my ſoule from the pit of corruption. It was thy pleaſure, or it was thy louelove to deliuer my ſoule &c, where that is aſcribed to Gods louelove, whence his mercy floweth, which in our Apoſtle is aſcribed vntounto Gods mercy. So that reſtoring vntounto health is a louing mercy of the Lord. What ſhall we ſay then? When wicked and vngodly men are reſtored vntounto health, is this a louing mercy of the Lord towards them? Yes ſurely. …or albeit ſo their ſinne, and conſequently their iudgement be increaſed, yet this not comming from this mercy of lengthning their daies, but from their owne corrupt nature, we are to account that health, and life, and wealth, and whatſoeuer elſe they hauehave are temporall mercies of the Lord vponupon them. Howbeit the mercies of the Lord in reſtoring his children vntounto health, and in reſtoring the wicked vntounto health, are much different. His mercy wherein he reſtoreth the wicked vntounto health, is a generall mercy whereby he taketh pitie vponupon all men, proceeding from ſuch a louelove as whereby he maketh his ſunne to ariſe on the euill, and the good, and ſendeth raine on the iuſt, and vniuſt. But his mercy wherein he reſtoreth his children vntounto health is a ſpeciall mercy, whereby he taketh pitie vponupon his children, proceeding from that louelove wherewithall he loueth vsus in Chriſt Ieſus: by that the wicked are only reſtored vntounto bodily health, by this the children of God are ſo reſtored vntounto bodily health, that farther in ſoule they are more quickned then before: by that the iudgement of the wicked is increaſed, for that they abuſe their health, whereunto in mercy they are reſtored, vntounto the diſhonor of God; by this Gods name is more glorified in his children, for that they vſe their health, whereunto in mercy they are reſtored, to the praiſe of the glory of Gods grace. In a word, by that the wicked are made more inexcuſable, by this the children of God are made more fruitfull in good works, and more aſſured of Gods louelove. Albeit then it be a mercy of the Lord both to the godly, and likewiſe to the vngodly that they are reſtored vntounto health, for that the Lord might in iuſtice hauehave ſuffered his rod to lie longer vponupon them, if he had dealt with them in weight and meaſure; yet is it ſuch a ſpeciall mercy proceeding from ſuch a ſpeciall louelove which hee vouchſafeth vntounto his children in reſtoring them to health, as that the wicked and vngodly hauehave no part or portion at all therein.
Is it then ſuch a ſpeciall mercy vntounto Gods children that they are reſtored vntounto health? Were not death rather a ſpeciall mercy of the Lord vntounto them? or had not death then beene a ſpeciall mercy unto Epaphroditus? Surely it cannot be denied, but that it is a ſpeciall mercy of the Lord vntounto his children, if when he hath exerciſed them with his rod, and prepared them by ſickneſſe vntounto himſelfe, he take them by death out of the miſeries of this life, and tranſlate them into the kingdome of his Sonne.Ap. 14.13. For ſo ſaith the Spirit: Bleſſed are the dead that die in the Lord: and why? for they reſt from their labours, and their works follow them. They reſt from their labors. What is that? that is, by death they are deliuered and freed from ſuch griefes, and ſorowes, and labours, and troubles and reuilings, and perſecutions, and hatreds, and other manifold calamities wherevnto this life is ſubiect, yea & from that grieuious yoke and heauie bondage of ſinne, which made the Apoſtle to crie,Rom. 7.24. O wretched man that I am who ſhall deliuer mee from the bodie of this death? Againe, their works followe them. What is that? That is, their good deeds which they did in the the louelove of God, and in the louelove of his truth after death acompanie them, and they receiue that crowne of glory which the Lord in merciemercy hath promiſed to all them that louelove, and feare him, & walke in his waies. So that whether we reſpect the end of wretched miſeries, or the perfect fruition of euerlaſting happineſſe which the children of God hauehave by death, it cannot be denied but death is an eſpeciall mercy of the Lord vntounto them. And in theſe reſpects death then had been a ſpeciall mercy of the Lord vntounto Epaphroditus: and in theſe reſpects I doubt not it was, that Paul deſired in the former chapter to be diſſolued, and to be with Chriſt, Phil. 1.23.euen that hee might bee freed from the miſeries of this life, and that hee might bee ioyned with his head Chriſt Ieſus, to raigne with him in his kingdome for euer in the time appointed of the Lord. But as death, ſo likewiſe life, and reſtoring vntounto health is a ſpeciall mercy of the Lord vntounto his children, becauſe ſo they are made farther inſtruments of his glory who hath reſtored them vntounto health. For being reſtored vntounto health, both they conſider the mercifull goodnes towards them, and ſo breake out into his praiſes who hath done great things for them;Eſay 38.18 whereas the graue cannot confeſſe the Lord, neither death can praiſe him, but the liuing, the liuing, as ſaith Ezechias, they confeſſe him, and ſing praiſes vntounto his name: & againe being reſtored vntounto health, they conſider that the Lord hath reſerued them for his farther glory to be manifeſted in them, or by them, and therefore their ſtudie and care is ſo to lead their liues, as that Gods name may be glorified in them, and by them. A good nature (yee know) reioyceth in eueryevery opportunitie that is giuen him, whereby he may ſhew himſelfe thankfull and dutifull, though it be to his trouble and coſt. Euen ſo the children of God, though this life be full of trouble and griefe, yet when their health is reſtored and their daies lengthned, they reioyce in the opportunitie that God hath giuen them to doe good in the Church, or in the common-weale, and are carefull therein to ſhew themſelues both thankfull and dutifull vntounto their God. For anſwer then vntounto the point, in man we are to conſider briefly theſe two things, the good of himſelfe, and the good of others vntounto the glory of God. In reſpect of the good of himſelfe, death is a ſpeciall mercy of the Lord vntounto eueryevery childe of God, becauſe then they reſt from their labours, and their workes follow them. And therefore the Apoſtle ſaid, it is beſt of all to be looſed, and to be with Chriſt. Phil. 1.23.But in reſpect of others and of the glory of God, it is a ſpeciall mercy of God vntounto his children to be reſtored vntounto health, becauſe ſo they are made farther inſtruments of his glory, and of the good either of Church, or of Common-wealth. And therefore the Apoſtle addeth,24. neuertheleſſe to abide in the fleſh is more needfull for you. Albeit then death had been a ſpeciall mercy of the Lord vntounto Epaphroditus in reſpect of the good of himſelfe, yet in reſpect of the Church at Philippi, it was a ſpeciall mercy of the Lord, as our Apoſtle here ſaith, that he was reſtored vntounto health. Neither yet would I ſo here be vnderſtood, as if I thought, or taught, that it is a ſpeciall mercy of the Lord vntounto his children to be reſtored vntounto health onelyonly in reſpect of the good of others, and not at all in reſpect of the good of themſelues: for albeit death bee ſo a ſpeciall mercy of God vntounto them in reſpect of the good of themſelues, for that thereby they are freed from the troubles of this life, and receiued into euerlaſting ioy and bliſſe; yet is health alſo and life a ſpeciall mercy of the Lord vntounto them, euen in reſpect of the good of themſelues, becauſe the oftener they paſſe through the fire, the more they are purified, and made the finer gold; the more they are boulted and ſifted, the finer flower they will be. Albeit therefore by life they hauehave moe troubles, yet becauſe by troubles they are made more glorious, therefore is life and reſtoring vntounto health a ſpeciall mercy of God vntounto his children, not only in reſpect of others good, but in reſpect alſo of the good of themſelues.
Are then both death and recouerie of health ſpeciall mercies of the Lord vntounto his children? If then we be the children of God, let not our hearts be troubled nor feare in the bed of our ſickneſſe. If it pleaſe the Lord by death then to cut off our dayes, this let vsus know, that in mercy towards vsus he doth it, that ſo we may not ſee the euils that are to come, that ſo we may hauehave reſt from all our labours, and from all the troubles of this life, and that ſo wee may be euer with our head Chriſt Ieſus, and hauehave the full fruition of thoſe ioyes which eye hath not ſeene, neither eare hath heard, nor hath entred into the heart of man to thinke of. And againe, if it pleaſe the Lord to reſtore vsus vntounto health, let vsus know that in mercy likewiſe he doth it, that ſo we may confeſſe his name, and ſing praiſes vntounto him in the land of the liuing, that ſo wee may be further inſtruments of his glory in doing good vntounto others, either in in the Church, or in the Common-wealth, and that ſo being further tried, wee may be further purified, to returne as fine gold out of the fire. Hath any of vsus then cauſe to mourne for them that doe already ſleepe in the Lord? Let vsus mourne, but not as men without hope: for the Lord hath had mercy on them, and in his mercy towards them hath deliuered them out of priſon into a moſt glorious libertie, and hath brought them from a moſt troubleſome ſea of miſeries, vntounto the moſt happy hauen of euerlaſting bleſſedneſſe. Againe, hath any of vsus beene reſtored from ſickneſſe vntounto health? Let vsus remember that the Lord herein hath had mercy on vsus, as hee had on Epaphroditus. For this mercy let vsus ſhew our ſelues thankfull vntounto the Lord, and our thankfulneſſe vntounto the Lord let vsus teſtifie vntounto the world by walking worthy of this mercy. He hath reſerued vsus vntounto his further glory. Let vsus glorifie God both in our bodies, and in our ſpirits, for they are Gods. Let vsus be faithfully, and painfully, and carefully occupied in the workes of our calling, whatſoeuer it be, vntounto the glory of our God. And in particular, as this time requireth, as God hath had mercy on vsus by reſtoring vsus vntounto health, and bringing vsus from the gates almoſt of death vntounto life, ſo let vsus take pitie and compaſſion on our poore diſtreſſed brethren, and by our morſels of bread and other releefe, let vsus ſaue their liues from death. As our liues were precious in Gods ſight, ſo let their liues be precious in our ſight, who happily are as deare vntounto God as wee are. For know this, that bleſſed are they that conſider the poore and needie, &c.Pſal. 41.1.2.3.
And not on him onelyonly, but on mee alſo.] Wee hauehave heard of Gods mercy on Epaphroditus in reſtoring him vntounto health, which was both a worke of the Lord, and a worke wherein the Lord ſhewed his mercy on Epaphroditus. Now ſee the riches and the bountifulneſſe of Gods mercy herein: for in reſtoring him vntounto health, Gods mercy was not ſhewed on him alone, but on the Apoſtle Paul alſo. The note which hence I gather, is this, that in the mercies of the Lord vponupon his children there is oftentimes a bleſſing not for them alone in particular, but for others of his children alſo▪ So ſometimes hee ſheweth mercy on the childe, and kee…h him aliue for his parents ſake, to be their ſtaffe of comfort in their old age; and againe ſometimes he ſheweth mercy vponupon parents, and keepeth them aliue for their childrens ſake, to bring them vp in the feare of God, and in the knowledge of his will. So likewiſe ſometimes he ſheweth mercy on the Paſtor, and from ſickneſſe reſtoreth him to health for his peoples ſake, both that they may be kept ſafe from ſcattering by the Wolfe, and that they may bee taught in the wayes of the Lord: and againe, ſometimes he ſheweth mercy on the people for their Paſtors ſake, leſt that puniſhment which ſhould iuſtly light vponupon them ſhould bring too much ſorrow vponupon him. So we reade that he ſhewed mercy vntounto that good King Ezechias being ſicke vntounto death,2 Reg. 20.1. in reſtoring him vntounto health, neither vntounto him alone,7. but euen therein likewiſe he ſhewed mercy vntounto the people of Iudah, in that ſo he kept them for fifteene yeeres ſpace from ſuch manifold miſeries and corruptions in religion as afterwards followed in the raigne of Manaſſes. 21.2.Thus the Lord rich in mercy, ſo ſhewes his mercies vntounto his children, as that therein there is a bleſſing not to them alone, but to others alſo.
This ſhould teach vsus thus much, that we ſhould not be too much puffed vp for whatſoeuer mercies the Lord vouchſafeth vntounto vsus, as if for our owne ſakes alone they were beſtowed vponupon vsus, but ſeeing therein the Lord alſo purpoſeth a bleſſing vntounto others, our care ſhould be to vſe them to the benefit of others: our health to profit others, our wealth to doe good vntounto others, our knowledge to inſtruct others, and whatſoeuer mercies we hauehave vntounto the good of others. Which leſſon alſo our Sauiour Chriſt taught vntounto Peter, when he ſaid vntounto him,Luk. 22.32 Thou when thou art conuerted, ſtrengthen thy brethren. But how hauehave they learned this leſſon, that like vntounto that vnprofitable ſeruant in the Goſpell,Matt. 25. hide their talent in the ground, and neuer doe good with that knowledge wherewithall God hath bleſſed them? or they that like vntounto that rich man in the Goſpell,Luk. 16.19. only feed and cloath themſelues, and neuer regard to refreſh poore Lazarus, no not with the crummes that fall from their tables? or they that like vntounto Nimrod that mightie hunter before the L…d, by their power and might cruelly oppreſſe, and wickedly tyrannize ouer their poore brethren? How hauehave thoſe parents learned this leſſon, that neuer regard the godly education of their children? or thoſe children, that deſpiſe their fathers inſtruction, and forſake their mothers teaching? or thoſe Paſtors, that ſeldome or neuer looke vntounto their ſheepe? or thoſe ſheepe, that will not heare the voice of their Paſtors? Certainly in men of all ſorts there is either great ignorance, or great forgetfulneſſe, or great contempt of this inſtruction: for generally wee doe not vſe the mercies of God vponupon vsus vntounto the benefit of others, but either we know not, or wee forget, or wee neglect ſo to vſe them, or wee doe abuſe them vntounto the hurt of others. Well, let vsus know that as this mercy was ſhewed on Epaphroditus not for his ſake onelyonly, but for Pauls, leſt hee ſhould hauehave ſorrow vponupon ſorrow, ſo whatſoeuer ſuch mercy is ſhewed on vsus, it is not for our owne ſakes only, but for others alſo, that they may hauehave comfort and profit thereby, or otherwiſe leſt they ſhould ſome way be grieued and troubled. And therefore as the Lod hath beſtowed this or that mercy vponupon vsus, of health, or of wealth, or of wiſdome, or of knowledge, or the like, let vsus vſe the ſame to the good and benefit of others, as our ſtate, or place, or calling doth require, and in any caſe let vsus beware that wee abuſe them not vntounto the hurt of others.
Now let vsus ſee wherein it was a mercy of God vponupon Paul, that Epaphroditus was reſtored vntounto health. The Apoſtle ſheweth it when he ſaith, leſt I ſhould hauehave &c. Herein then was it a mercy of God on Paul that Epaphroditus died not vponupon that ſickneſſe, becauſe ſo he ſhould hauehave had ſorrow vponupon ſorrow, vntounto his ſorrow by his own bands and impriſonment ſhould hauehave beene added another ſorrow for his death. God therefore had mercy on Epaphroditus and reſtored him vntounto health, not for his owne ſake only, but for Pauls, leſt he ſhould hauehave ſorrow vponupon ſorrow.
What then? Was Paul ſorrowfull for any thing that befell him, or that was likely to befall him? Did he not with patience bea…e whatſoeuer did or could befall him? Or could he be ſaid to beare that with patience for which he was ſorrowful? That Paul was ſorrowfull for many things, may and doth appeare euen by this one place. He was ſorrowfull for his owne bands and impriſonment; he was ſorrowfull to ſee Epaphroditus, and to heare the Philippians to be ſo full of heauineſſe: and if Epaphroditus had now died, his death would hauehave made him very ſorrowfull. All which notwithſtanding, he did with patience beare both his owne bands, and the heauineſſe of Epaphroditus, and the Philippians, and ſo would hauehave borne Epaphroditus his death if he had died. For he…ein was his patience ſeene, that he did with ſuch conſtancie and courage for Chriſts ſake ſuffer thoſe things which cauſed his ſorrowes, as that he was not ouercome of ſorrow, but ſo moderated it, as that he mildly bore whatſoeuer cauſed ſorrow. And how is patience ſeene, but in moderating ſorrowes, and quietly ſuffering them, and whatſoeuer may cauſe them?
The note then is, that ſorrow and the like affections and paſſions of mindes are nothings vnbeſeeming Chriſtians, as ſome hauehave fooliſhly thought, but rather ſuch things as very well beſeeme them.Eſa. 53.3. It was prophecied of our Sauiour, that he ſhould be a man full of ſorrowes; and that he was ſo, may appeare by his weeping ouer Ieruſalem, by his trouble in ſpirit at the death of Lazarus, and by many other things. Nay how ſhall wee call him a Chriſtian that hath ſhut vp all bowels of compaſſion, and is not touched with a fellow-feeling of his brethrens infirmities? Herein is a good point of true Chriſtianitie, that wee reioyce with them that reioyce, and weepe with them that weepe, and that wee beare with patience our owne ſorrowes, and whatſoeuer loſſe or croſſe which may cauſe ſorrow.
Yea, but was it not a fault for Paul to be ſorry for Epaphroditus his ſickneſſe? or ſhould it not hauehave beene a fault in him if he had beene ſorry for his death, ſeeing theſe things came and ſhould hauehave come by the will of God? No ſurely: both in him it was, and in all Chriſtians it is a Chriſtian thing to viſit the ſicke, and to be ſorry for their infirmities, and for their death. So was Chriſt, ſo were the Apoſtles, and ſo are all Chriſtians, and ought to be. For what other thing is this for them that be ſtrong and in health, then for the rich to giuegive vntounto the poore, for the learned to inſtruct the ignorant, for the ſtrong to helpe the weake, &c.
1 Th. 4.13.Yea, but wee are forbidden to ſorrow for the dead: How then ſhould it not hauehave beene a fault in Paul to hauehave ſorrowed for Epaphroditus his death? Sorrow for the dead is not there ſimply forbid, but ſuch ſorrow as they hauehave which hauehave no hope of the reſurrection of the dead, and of life euerlaſting after this life. They ſorrow immoderately, becauſe they thinke that when death comes there is an end. Such immoderate ſorrow for the dead is there forbid, leſt we ſhould ſeeme by our too much ſorrowing ſo to thinke of the dead as the Gentiles did. But a moderate ſorrow is neither there, nor elſewhere forbid, but rather commended vntounto vsus by this example of our holy Apoſtle. So that wee may ſorrow for the dead, if wee doe it moderately, and with ſubmiſſion vntounto the will of the Lord, knowing that whatſoeuer he doth is good, and that all things worke together for the beſt vntounto thoſe that louelove and feare him.
Yea, but had not Paul the gift of healing? If then Epaphroditus his ſickneſſe or death were ſuch a matter of ſorrow vntounto him, why did he not heale him? That Paul had the gift of healing appeareth by many places in the Acts, as where it is ſaid, that God wrought no ſmall miracles by the hands of Paul, ſo that from his body were brought vntounto the ſicke kerchiefes, Act. 19.11 12.28.8.9.or handkerchiefes, and the diſeaſes departed from them. And againe, where it is ſaid that he healed the father of Publius, who lay ſicke of a feuer, and of a bloudie flix, and that he healed many which had diſeaſes in that Iland. Yet it is very like that hee could not heale Epaphroditus, albeit no doubt he would gladly hauehave had him whole. And this is a plaine proofe vntounto vsus, that the Apoſtles healed ſickneſſes and wrought other miracles, not by any vertue or power of their owne, but by the power of God; not whenſoeuer they would themſelues, but when it pleaſed the Lord they ſhould: as alſo it is ſaid in the Acts,Act. 5.12. that God wrought many ſignes and wonders by the hands of the Apoſtles. Being therefore onelyonly Gods inſtruments to heale diſeaſes, and to worke miracles, neither our Apoſtle, nor any of the reſt, could whenſoeuer they would doe theſe things, but only when he would whoſe inſtruments they were.