without his leave nor leave aking without his help Quest But what would you have us to use no outward means to take no Medicines to consult no Physicians Answ Not so I would have lawful means to be used Physicians to be consulted and that betimes before Distempers become inveterate and so scorn the vertue of soveraign Drugs Ovid. Principiis obsta Pharmaca nascenti sunt adhibenda malo Our Saviour saith Mat. 9.12 The whole need not the Physician but they that are sick The sick then do need him and ought to seek unto him So we read Luke 8.43 of a woman that had an issue of blood twelve years and had spent all her Living upon Physitians neither could be healed of any Yet our Saviour did not blame her for seeking to them for help nor the Physitians for taking their Fees though they did her no good for she rather grew worse saith another Evangelist Mark 5.26 Yet considering that life is so great a mercy as you heard in the morning methinks Physitians should not be too exacting but do something for the poorer sort of people for charity-sake and for conscience-sake I hope Physitians will pardon me this short digression for I am pleading for them Asa is not blamed for seeking unto Physitians but because he sought to them chiefly neglecting God 2 Chron. 16.12 And in the very next verse you read of his death vers 13. Means never help without God Jer. 46.11 nor doth God now-adayes usually help without means God requires we should use means as a learned Mr. Corbet in Serm. on 1 Cor. 1.27 Divine saith Ex indulgentiâ non ex indigentiâ To honour us not to help him The same reasons which moved God to make the Creatures move him still to use them not necessity and want of power but love and goodness Object 1 If God have decreed I shall recover I shall recover though I use no means Answ Non sequitur It doth not follow that if God have decreed you shall recover you shall recover without using means You may as well say If God have decreed I shall have a Crop of Corn this ensuing year I shall have it without Ploughing and Sowing If God have decreed I shall come to my journeys end I shall come thither though I sit still or walk a contrary way It is a known rule Praedestinatus ad finem ad media etiam praedestinatus God hath appointed means in order to the end and what God hath joyned together let no man put asunder He may justly lose the fruit of an happy end that neglects the use of lawful means God had promised to add fifteen years to Hezekiah's life Isa 38. and Hezekiah was assured of it by a certain sign from the Lord yet he must take a lump of Figs and lay it for a Playster upon the Bile vers 21. God assured Paul in that great tempest that there should be no loss of any mans life among them but of the Ship Acts 27.22 23 24. and St. Paul himself believed as much vers 25. yet tells them vers 31. Except these abide in the Ship ye cannot be saved Object 2 But cannot God cure if he will without means or by weake and improbable means Answ Yes God nourished Moses and Elias forty dayes without food he made Clay and Spittle which one would think should put out sight a means to recover it John 9.6 7. He so wrought that the very shadow of Peter should heal multitudes of all Diseases Acts 5.15 God's hand is not now shortned nor doth the antient of dayes like an old man grow weak and infirm in the latter end of the World What he hath done he can still do if it please him Psal 115.3 But we are not to expect now-adayes God's miraculous working A potentiâ Dei ad actum non valet consequentia nisi etiam accedat voluntas Dei God commonly sets down a course of means which he will not alter and then as one saith it concerns us to answer providence with industry and to put forth our strength and use such means as God vouchsafes We are now to expect a concourse of second causes which in their Sphere may derive to every effect a proper vertue through God's ordinary blessing Object 3 Best Physitians kill more than they cure Turba medicorum Cesarem perdidit Answ I think not so but the chief reason why so many die in their hands is this Because people repair to them when it is too late Serò Medicina paratur Hopes of outwrestling the Distemper fear of expences or some prejudice against Physitians make many people to delay making application to them Or it may be they have been tampering with some Quacksalvers or Mountebanks for cheapness and indeed these may afford their Physick for little for it is little worth and their knowledge cost them little having never seen the Universities except in some journey who not understanding the nature of the Distemper apply wrong means so that the Patients growing worse betake themselves to a more learned man but it is too late for him to cure them so that men dying in his hand he shall be sure to have his back sadled with illfavoured language though he deserves it not Have recourse then betimes to learned and experienced Doctors in that Art for the cure of your Distempers Thousands in this Nation as well as my self can tell you experimentally of the good service done this way Object 4 Last If my appointed time be run up means are not available Answ But who knows when his appointed time is run up Old Isaac said I know not the day of my death Gen. 27.2 Christ told the Apostles Acts 1.7 It is not for you to know the times or the seasons which the Father hath put in his own power God makes none of his Privy Council herein What saith Moses Deut. 29.29 Secret things such as this is belong unto the Lord our God but revealed things to us c. Let us do our duty in consulting Physitians and then let God do his pleasure Let us use means and leave the success to God Means then are to be used Physitians to be consulted but God is principally to be eyed as the best Physitian for so indeed he is And that you may find him ready to help you in your sickness put these following Directions into practice 1. Pray and get others to pray for thee Thus did David in sickness and the like straits as you may see Psal 6.2 3 4 5. so Psal 25. 16 17 18. so Psal 39.10 The Title of the 142 Psalm is Maschil of David a Prayer when he was in the Cave When thou art pursued with some violent Distemper and confined to a sick-bed as to a Cave then make thy supplication unto God as David did I doubt not as Musculus Musculus in Ps 6.2 saith but David in sickness made use of Medicines but he prayes to God to bless those outward means as
Imprimatur Robert Grove R. P. D no. Humfr. Episc Lond. a sac Dom. Decemb. 22. 1670. A Funeral Handkerchief In Two Parts I. Part Containing Arguments to comfort us at death of Friends II. Part Containing several Uses which we ought to make of such losses To which is added Three Sermons Preached at Coventry in December last 1670. By THOMAS ALLESTREE M. A. Rector of Ashow in the County of Warwick While the Child was yet alive I fasted and wept But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me 2 Sam. 12.22 23. Parcamus Lachrymis nihil proficientibus facilius illi nos dolor iste adjiciet quà m illum nobis reducet Sen. Consolat ad Polyb. c. 23. LONDON Printed for the Author Anno Dom. 1671. To the Right Honourable Thomas Lord Leigh Baron of Stoneleigh his singular good Lord and Patron The Author wisheth continuance of Health encrease of Honour and in the World to come Life Eternal Right Honourable SOme * Aret. in Luk. 1.3 Marlorat in Luk. 1. Chemnit Harm Evan. Stella in Luk. 1.3 are of Opinion that St. Luke dedicated his Gospel and the Acts of the Apostles those two pieces of Divine Writ to Theophilus a Man of Eminencie in the Church Stella saith he was Praesul Antiochenus septimus And the Epithet given him shews he was some great man for that Evangelist calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Excellent * As Acts 23.26 Act. 24.3 Act. 26.25 which is a Title of Honour Nomen honoris et dignitatis Yet some †Doctor Hammond his Annot. in Luke 1.3 Salv. in Epist ded before his Books ad Eccles Cathol learned Men are of another Opinion viz. That Theophilus was not the proper name of a particular Man but a feigned Title to signifie every Christian who is or ought to be a lover of God to whom St. Luke addresseth his Discourse Sure I am of this that St. Paul as he prayed for Onesiphorus who so oft refreshed him in his Bonds so he made honourable mention of him in his Writings 2 Tim. 1.16 17 18. My Lord I think I should be guilty of that crying sin of * Ingratum si dixeris omnia Ingratitude a sin which amongst others makes the times so perillous 2 Tim. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I should not as I have often prayed for you so upon occasion make honourable mention of you who have so oft refreshed me in my wants Since I first saw your smiling Countenance I have oft thought of that Speech of Ruth to Boaz Ruth 2.10 Why have I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a Stranger I was a stranger to your Lordship yet you were pleased freely to bestow a small Parsonage upon me I call it a small one for so it is of it self but it hath happily received amongst other Churches for several years an Augmentation of twenty pounds and upwards paid duly without trouble for the Lady Alicia Duddely that sweet Flower whom God gathered early to himself for she was ripe betimes Daughter of that Pattern of Piety and good Works the Lady Dutches * See the Narrative of her life death by Dr. Boreman Duddely lately deceased This Daughter I say to whom I may apply that of the Wise Man Prov. 31.29 Many Daughters have done vertuously but thou excellest them all left by her last Will an Estate of the yearly value of an 120 pounds to be disposed for ever to such poor Vicaridges and Parsonages as the said Lady Mother should appoint And accordingly it was performed by her Grace the Lady Dutchess Duddeley whose good Works like Maries Oyntment cast a sweet perfume Mine is one of the * Manceter Stoneleigh Ashow Leekwotton Kenelworth Monkskirby six Churches that partaketh of this bountie I know my Lord you will pardon this digression for you love to make honourable mention of your dear Aunt this incomparable Dutchess upon all occasions I now return to your Lordship who have not onely been my Patron but in other respects a constant Benefactor for you were pleased to receive me for your Chaplain and accept my poor pains for which to your Noble Generosity not to my desert be it spoken you gave me besides other Favours a considerable allowance Meet then it is that you should have the first Fruits of my Labours in this kind as a token of my real love and testimony of a grateful heart and I hope your Lordship will so interpret it Another Reason why I presume to prefix your Lordships Name to the following Discourse is this that it being shrouded under your Honourable Protection may pass the more currant We live in a carping Age but if these Papers find acceptance with you I know you to be so judicious and well-devoted I do not much value the exceptions of others This Paper-Present I call A Funeral Handkerchief Containing Arguments to comfort us at death of Friends and the several Uses we ought to make of such losses Noble Sir you have out-lived many Friends you have buried many dear Children and lately parted with a Religious Lady who drew with you in the Yoke of Marriage above 59 years I am not afraid to call her Religious Her daily respect to the Word and Prayer in private Her love to the Publick Ordinances Her strict observation of the Lord's Day and her pious care that others should do so Her fastings and soul-afflictings upon occasion together with her constant circumspect walking are to me undoubted signs of her Religious Disposition These afflictions and many others which God Almighty hath pleased to exercise your Lordship with you have patiently undergone overcome through the Auxiliaries of Reason and Divine Assistance But my Lord have you learnt to make a right use of death of Friends and Relations This is an hard lesson which few take forth let me intreat you to cast your eye especially upon the second Part of this following Treatise where you shall find several Uses set down Copy them out in your daily practice that so when the Sun of your life doth set which declines apace you may go to your Dormitorie in peace Though these Papers do not inform you of what you know not yet they may serve to mind you of what you know King Philip knew that he was a mortal Man yet he would have his Monitor every morning to tell him that he was so uttering these words with a loud voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think it meet my Lord as St. Peter speaks 2 Pet. 1.13 to stir you up by putting you in remembrance And I hope your Lordship will suffer me to be your Remembrancer from the Press as I was for * I had the honour to be Chaplain seven years several years from the Pulpit which was no small encouragement to me in my Ministerial Pains But fearing
his neck brake and he dyed 1 Sam. 4.18 So that good King Josiah 2 King 22.19 20. was suddenly cut off in War 2 King 23.29 30. So the Prophet that came out of Judah whether Shemaiah mentioned 1 King 12.22 or some other Prophet I know not neither ought we curiously to enquire or positively determine any thing where Scripture is silent yet he was a true Prophet as appeareth by his title 1 King 13.1 call'd a Man of God by the Message it self and confirmation thereof by miracles ver 4 5 6. And as a true Prophet so questionless a pious Man yet because he was too credulous in believing the lie of the old Prophet and did eat and drink contrary to God's Command a Lion met him and slew him v. 24. So blessed Stephen stoned in a popular fury was put to a sudden and violent death Act. 7.57 59. Let us not conclude any to be in a damnable state meerly because they die suddenly Indeed God threatens the Wicked with sudden destruction as Job 15.32 33 34. so Job 22.15 16. Psal 37.35 36 38. 55.23 Prov. 10.27 Eccl. 7.17 and elsewhere And I know that wicked men many times are suddenly cut off in their wickedness when they might have lived much longer as to the course of nature But all that die suddenly are not to be reputed wicked men For the Godly as you have heard may dye sudden violent and untimely deaths And the Wise-man tells you Eccl. 9.1 2. No man knoweth either love or hatred by all that is before him All things come alike to all there is one event to the Righteous and to the Wicked c. The Barbarians seeing the Viper on Pauls hand thinking the venom would presently have invaded his heart and vital spirits so that he would have died presently rashly concluded him to be a Murtherer and that Divine vengeance would not suffer him to live Act. 28.3 4 6. Let not Christians like these Barbarians be rash censurers of any that dye suddenly seeing that Gods dear and peculiar People may dye so 2. Consid A sudden death is best if we be prepared for it Octavius Augustus as oft as he heard of any man that had a quick passage out of this world with little sense of pain he wished for himself and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similem Sueton. such an easie death Suddenness saith that Prodigy of Learning Mr. Hooker because it shortens grief Eccles Polit. pag. 277. should in reason be most acceptable and therefore Tyrants use what art they can to encrease the slowness of death That monster of cruelty Caius Caligula would not permit those that he put to death to be speedily dispatched his command was this Ita feri ut se mori sentiat Sueton. Strike so that they may feel themselves dying and endure the pains of an enduring death Quick riddance out of Life is often both requested and bestowed as a benefit We read Judg. 8.20 21. that Zeba and Zalmunna chose rather to fall by Gideon than by Jether his son either because it was more honorable to be killed by a man like themselves rather than by a boy Mr. Fuller in his Coment on Ruth 1 Chap. Or rather as a learned Divine observes Because the Childs want of strength would cause the more pain And he adds Better to be speedily dispatched by a violent Disease than to have ones Life prolonged by a lingring torture And Erasmus somewhere saith Si pio homini deligere fas esset mortis genus nullum arbitror magis optandum quà m subitum If it were lawful for a godly man to choose the manner of his death I think a sudden death most to be desired and he gives this reason of it because Non potest malè mori qui benè vixerit he cannot dye ill that hath lived well For though death be sudden in its self yet in regard of his preparation for it and expectation of it to him it is not sudden Improvisa nulli mors cui provida vita Sad indeed it is to dye as Onan Absalom Amnon Ananias and Sapphira and several others that we read of in Scripture who were suddenly snatcht away in their wickedness From such a sudden death Good Lord deliver us For it is a speedy downfall to the bottomless-pit of Hell But if a man live as he ought to do in continual expectation of death and so set his house and his soul in order surely sudden death is best for him for it prevents much torturing pain which others met with upon their beds of languishment and besides this it is a speedy passage into Life Eternal 3. And lastly Consid Be thy Friends death never so sudden and violent it is that death which God in his providence hath allotted him God ordaineth our end by an immutable decree See Jer. 43.11 When he commeth Dr. Abbot on Jonah 4.3 4. Lect. 26. pag. 543 he shall smite the Land of Egypt and deliver such as are for death to death and such as are for captivity to captivity and such as are for the sword to the sword This intimates that by the Providence of the Lord who did set that King on work several persons in their times are determined to their several ends We must not attribute any friends death as the Philistines would their destruction to Chance 1 Sam. 6.9 Homer speaking of Achilles that slew many worthy Grecians saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad α. v. 5. Joves will was fulfilled Homer though blind as some report yet saw the hand of God in their destruction And Mr. Fuller in his Coment on Ruth 2.3 4. some observe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fortune is not used in all his Works It was only the ignorance of true causes that made the name of Fortune Nullum numen abest si sit prudentia sed te Nos facimus fortuna Deum Juven Sat. 10. For there is nothing fortuitous in it self seeing Gods Providence orders all events Indeed some things are said to happen in Scripture Ruth 2.3.4 Luke 10.31 but this is spoken not in respect of God but in respect of us because oft-times they come to pass not only without our purpose and forecast but even against our intentions and determinations but yet those things which thus fall out are ordered by the secret working of Gods providence We read 1 Kings 22.34 A certain man drew a Bow at a venture or according to the Orig. in his Simplicity 2 Sam. 15.11 not intending to bit Ahab yet God's purpose was to have Ahab slain and accordingly it came to pass for he smote the King of Israel between the joynts of the harness and the King dyed vers 37. Thus providence orders even casual events Christ's death with the manner was decreed by God Acts 4.27 28. Of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and People of Israel were gathered together
therefore actions issuing thence cannot be perfect and consequently not meritorious Yet a true iustifying Faith is ever accompanied with purity and charity Acts 15.9 Tit. 3.8 Jam. 2.14 c. Jude 20. * Maccovius's Distinct cap. 13. de Justif Fides sola justificat non solitaria Faith alone doth justifie yet that Faith which justifies is not alone as the Eye alone seeth in the body yet the Eye which seeth is not alone in the body without the other senses Good Works are the Pulse and Breath of a lively Faith Mr. Abraham Wright's Serm. on Luk. 16.9 It is as impious to deny the necessity as to maintain the merits of good Works God hath joyned good Works and Salvation together in his Word and what God hath joyned together let no man put asunder But when we have done all we can do let us confess our unprofitableness and cast our selves upon Gods Love and Favour as the surest hold Let us build our hopes of happiness upon Christ's satisfaction only for indeed there is no other way then by this Ark to escape drowning The Church is described Cant. 8.5 leaning on her Beloved which as it betokens infinite familiarity within so likewise faithful dependance upon him Well then as Joseph said to his Brethren Ye shall not see my face he means with safety and favour except your Brother Benjamen be with you Gen. 43.5 So neither shall we comfortably see God's Face hereafter except we bring the Lord Jesus that Benjamin the Son of his right Hand Col. 3.1 Rom. 8.34 with us in the Arms of Faith Let us then act Faith upon the Lord Jesus who alone delivereth us from wrath to come 1 Thes 1.10 Thus much for the matter wherein preparation for Death consists I shall now shew you how you ought to put these Directions into practice CHAP. III. Shewing how we ought to put the forementioned Directions into practice OUR Saviour saith Luke 13.24 Many will seek to enter in at the strait Gate and shall not be able Stella on Luk. 13.24 And Stella gives this reason Quia tardè insufficientèr quaerunt because they seek not after a right manner Right means are to be used after a right manner Put then the forementioned Directions into Practice First Early Secondly Earnestly Thirdly and lastly Constantly 1. Festinanter First Early or speedily whilst young healthful and strong This God calls for Eccles 12.1 Remember now thy Creator in the dayes of thy youth God's Adverb is manè betimes or early the Devil's Verb is mane tarry till afterwards Whether it be right in the sight of God to hearken unto the Devil more than unto God judge ye Acts 4.19 O do not put off preparation for Death till sickness Thou mayest perhaps die suddenly An Imposthume Squinancy Apolexy or some such Distemper may suddenly dispatch thee in so much that thou shalt not have time to call upon God for mercy Some that have gone to bed in good health as they thought have been found dead the next morning dead they were before they could tell what ailed them But in case God exercise thee with sickness thou wilt be very unfit to go about this great Work thy thoughts will be upon thy pain and they enquieries will be after a Remedy proper for the removing the Malady Friends about thee without any ground for it will be ready to tell thee what thou art glad to hear and willing to believe that there is great hopes of thy recovery These flatterers are miserable comforters for in case thou growest deadly sick as thou may'st do of a sudden then it is ten to one thy Will is to make Worldly things are to be disposed of for men generally are too too blame herein putting this off to extream sickness and this making thy Will takes up a considerable part of that little time allotted thee Upon this follow exclamations and outcries of near Relations together with the clamour of thy sins if Conscience be awakened enough to distract thee Impertinent visits of Friends which come only with an How do you I am sorry to see you in this condition c. do rather hinder than further Devotion And perhaps by this time through want of sleep and extremity of pain thou wilt be light-headed unfit to listen to any good counsel if given to thee as the Israelites who hearkned not to Moses for anguish of Spirit Exod. 6.9 Do not then put off this great Work till sickness no nor till old Age neither for Life is uncertain as I have shewed We know not how soon our Pulse may leave beating We can call no time ours but the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is mine and thine whose to morrow may be we know not To day then cannot be too soon to set upon this Work because to morrow may be too late I have read of Archias the Lacedemonian that whilst he was in the midst of carnal Jollity quaffing with his Companions one presented to him a Letter wherein was signified that some did lie in wait to take away his life and desired him to peruse it presently for it was a Letter of serious concernment but he carelesly replyed Seria cras let serious things alone till to morrow and that very night he was slain Oh! then reckon not of many years seeing thou art not Lord of to morrow Prov. 27.1 But if God should grant thee longer space to repent in yet he may deny thee the means of Grace or he may deny his Grace to make a good improvement of the means See what is said of Jezebel I gave her space to repent of her Fornication but she repented not Rev. 2.21 Repentance is not in our own power to be performed at pleasure it is God's-Gift Jer. 10.23 Acts 11.28 2 Tim. 2.25 And if we slight God calling upon us now who in the seasons of Grace is willing to be found of us 2 Cor. 6.2 Isa 66.5 Prov. 8.17 he may justly slight us in sickness and old age when his judgements break forth upon us We may then seek early and that early be too late to find him Prov. 1.24 c. As Jeptha said to the Elders of Gilead Judg. 11.7 Did not ye hate me and expel me out of my Fathers House And why are ye come unto me now when ye are in distress So may God justly say to such as defer preparation for Death till sickness or old Age Did not ye hate me in your youthful time whilst healthful and strong and say unto me Depart from us we desire not the knowledge of thy wayes Job 21.14 Why do you now forced through fear or pain come to me in your distress Do we think God will be pleased with the Devils leavings What King will receive a cripled Rebel that hath spent the best of his strength and time under his Enemies Colours Cum nemine obtrudi potest itur ad me Ter. What Husband will receive his Wife that hath
Christ they are yea and Amen 2 Cor. 1.20 that is They are certain things and shall be effected in his due time if God see that the accomplishment of them make for his Glory and his Peoples good Psalm 84.11 For he is faithful that hath promised Heb. 10.23 3. And lastly Because he would have his People delivered to praise him See Psal 50.15 Call upon me saith God in the day of trouble and I will deliver thee and thou shalt glorifie me God delivers them that they might glorifie him with their lips and with their lives Of which you shall hear more hereafter The second part is this God suffers his People to be very sick before he hath mercy on them or sends in deliverance And this I conceive he doth likewise for three Reasons 1. Because God is delighted with his Peoples Prayers he loves to hear often from them And they pray most frequently and fervently when they are in greatest danger and outward means seem to fail So the Church Psal 108.12 Give us help from trouble for vain is the help of man So the Disciples came to Christ in a great tempest and awoke him saying Lord save us we perish Matth. 8.24 25. So we read Acts 12.5 how Prayer was made without ceasing of the Church unto God for Peter when in most deadly danger Christ saith to the Spouse Cant. 2.14 Let me hear thy Voice for sweet is thy Voice Their Voice is sweet at all times but as Musick it is most pleasant proceeding from persons upon the Waters of affliction God loves as one saith to see his People in a praying posture and to hear them in a weeping tune Jer. 31.9 As therefore we deal with Musicians deferring their pay that they may play the more So God deals with his People sic parvis componere magna deferring their deliverance that they may pray the more earnestly unto him 2. Because by this means deliverance will be more prized when it comes We usually say Lightly come lighty go That which is soon got is soon forgot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficilia quae pulchra Things got with difficulty are most prized How welcome was Isaac to Abraham and Sarah Jacob and Esau to Isaac and Rebekah Joseph to Jacob and Rachel Samuel to Hannah How were these Children prized by their Parents whom God gave to them after abundance of prayer and waiting How welcome was the Dove to Noah when she returned with an Olive Leaf in her mouth in token that the Waters were abated which thing he desired to see Gen. 8.8 11. So David said of the Sword of Goliah 1 Sam. 21.9 There is none like that because it was got with difficulty and might serve to mind him of God's gracious assistance and to encourage his Faith in the like future dangers So Psal 126. we find the Church joyfully celebrating their incredible return out of captivity This deliverance out of sickness is most prized when it is a fruit of Prayer and unexpectedly comes in when all hopes of recovery seem to fail 3. And lastly Because by this means God gets most glory Zelatur Deus propter gloriam God will not part with his Glory This he will not give to another He therefore helps not many times till persons be deadly sick that so they might see Digitum Dei the Finger of God in their deliverance and give him the sole praise of all As Christ said of Lazarus's sickness It was for the glory of God that the Son of God might be glorified thereby John 11.4 As Aquinas Aquin. in Phil. 2.27 said here of Epaphroditus's sickness Erat supra judicium medicorum non autem supra providentiam divinam sed ad honorem Dei Gods glory appeareth in recovering him whom Physicians and Friends have given over for a dead man God at such a time of extremity hath an opportunity of shewing forth those three great Attributes which are as Pearls of his Crown Wisdom Power and Goodness It is called the Veil of Christs flesh Heb. 10.20 For as the Veil of the Temple did hide the Holy of Holies so Christ's humane Nature did hide and obscure the Glory of the Divine so that but little in comparison appeared Truly my Beloved in a deliverance where there is much of flesh or humane assistance there is but little Divine Glory taken notice of but when humane helps fail then God's Glory is most seen in a deliverance To shut up this as the Limner layes the Foundation of every curious Picture in dark Ground-work to set it off So God layes the Ground-work of a merciful deliverance in sad distresses that his glory may the more appear Having thus taken the parts asunder I should put them together again according to my promise and make some application of the whole which I intend to do but give me leave first to answer a Scruple or Question which may hence arise and here most fitly receive an answer Quest Why did not the Apostle cure Epaphroditus seeing he had the gift of Miracles as well as others Mat. 10.8 Do we not read how he cured a Cripple from his Mothers Womb Acts 14.8 How he cast out a spirit of Divination Acts 16.16 How he restored to life Eutychus who falling asleep as Paul was long preaching fell down dead from the third Loft which Example should awaken all Church-sleepers So we read he cured the Father of Publius who lay sick of a Feaver and Bloody-flux and many that were in the Island came and were healed by him Acts 28.8 9. Why did he not then cure Epaphroditus whom he so dearly affected and whose recovery he so much desired Answ The Apostles could not heal the sick or work Miracles as Piscator Piscat in Phil. 2.27 saith Propriâ virtute ac pro suo arbitrio by their own power and at their own pleasure but only when there was a necessity for Conversion or Conviction of Unbelievers then onely the Holy-Ghost enabled them to do it see Acts 3.12 so Acts 9.41 42. Act. 4.4 Peter's restoring Dorcas to life as well as healing the Cripple converted many to the Faith Paul though sometimes he wrought Miracles yet he was not the Author but Instrument in the Miracles he wrought acting onely when how where and on whom the Spirit of God pleased Paul could not cure Epaphroditus no nor Trophimus 2 Tim. 4.20 nor Timothy neither but onely Consilio medicinae saith Aquinas Aquinas in 1 Tim. 5.23 per quod datur intelligi quod non ad omnes utebatur miraculis sed quando expediebat propter fidem The reason then why the Apostle did not miraculously cure his beloved Epaphroditus was because he could not the Holy-Ghost not exciting him thereto Use and Application 1. By way of comfort Vse 1 This Text affords abundance of comfort to several persons in several cases 1. This Consideration affords comfort to God's Servants under sickness and deadly dangers See that former-quoted