Saviour, as well as the elders of the Jews, judged him worthy for to have his servant healed, who was dear unto him, and was sick and ready to die. And can any one seriously consider this instance, and not be thereby reasonably encouraged to expect the like temporal blessing from God, upon his shewing the like pious zeal for the churches of God, in building, or liberally contributing to the building, repairing, or adorning them, as occasion requires? What temporal blessing is there, that great persons more frequently and earnestly desire, than the recovery of some person, who is dear unto them, and sick and ready to die, especially of an only son and heir, or the like? and has not God of His goodness as it were pointed out unto great and rich persons by this instance, what means are to be in a special manner taken by them, in order to induce God to grant their requests in such cases? namely, by shewing their true and great zeal for God's glory and honour, by imitating the centurion's example in building or liberally contributing to the building or beautifying of

the churches of God. When they thus deal as the pious centurion did, with God, then they may reasonably expect, that God will deal with them, as He did with the centurion. Nay, I shall take this opportunity to observe, that would but great persons, when

A most effectual method for rich persons to obtain the recovery of their sick relations or friends.

they have any one sick and ready to

die that is dear unto them, then so

lemnly and sincerely vow unto God that they would, according to their respective ability, either build a church where one is wanting, or repair and adorn one which stands in need thereof, if so be God would be pleased to spare the life of the sick person, and to restore him to his health and strength: would, I say, great persons but do this, it might be a much more effectual means to procure the recovery and health of the person so dear unto them, than calling in the help of five or six physicians, and filling their hands every day, or several times in a day, with large fees. Not that I would have the physican wholly laid aside, for the Lord has created him," as the

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son of Sirach expresses it, Ecclus. xxxviii. 1.

Ο

And the direction of this pious Jew in the same text is very good: "Honour a physician with the honour due unto him, for the uses which you may have of him." But then care is to be taken that we truly follow this direction, in "honouring the physician" only "with the honour due unto him," and not with greater honour. We are to be careful, so to

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a

honour the physician," as those that know with the same wise son of Sirach, that "of the Most High cometh healing," not of the physician any otherwise, than he is the instru ment of the Most High. If therefore great persons think it proper to be liberal in their fees to the physician, who is but God's instrument; how much more liberal ought they to be in their offerings unto God Himself, Who is the Author and Giver of life and

health to every one? The subject I am got upon requires a distinct discourse as to its copiousness, and deserves one as to its great importance. And therefore I shall say no more of it here, but that the Holy Scriptures

a Ecclus. xxxviii. 2.

N

have several remarkable instances of the prevalency of vows with God, which surely were not written to no purpose, but for our instruction; namely, to instruct us to make use of the same means to obtain God's special favour and assistance, or blessing, in special or great emergencies. And it is also evident from some, if not all, of the said instances, that what is vowed and offered to the building or beautifying of the places of God's worship, or the like, is looked upon by God as offered to Himself.

CHAPTER XVI.

Wherein is observed, that the practice of this duty is a good means to obtain any temporal blessing whatever.

To

what has been already said concerning the motives to the duty here treated of, there may be still added that decla

That the practice of this duty is encouraged by temporal motives, is further shewn from

1 Sam. ii. 30.

ration of God in 1 Sam. ii. 30,

Them that honour Me I will

honour, and they that despise Me

shall be lightly esteemed." For that this was spoken in reference to temporal honour or contempt, is evident from the occasion of its being spoken. And since he that builds or adorns, or contributes liberally to the building or adorning of God's churches, does thereby honour God in a signal manner; he is by this declaration entitled to depend on God's fidelity, that God will likewise honour him, or make him honourable, even in this world. And on the other hand, since he that can be content to let God's churches lie in a mean or ruinous condition, without contributing any thing, or according to his real ability, to the repairing and adorning them, does thereby despise God in a signal manner; he has cause on account of the forementioned declaration, to expect that God will make him likewise "to be lightly esteemed" even in this world.

Besides, it is observable that this declaration is expressed in general, without any limitation of the honour wherewith God will

honour them that honour Him, to any one sort; and likewise without

The generality

of the temporal motives to

this duty.

any

limit