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and the dead were judged out of those things which were written in the books, according to their works *.

This awful scene first imprint strongly on your own minds; then on all you can, especially on those who belong to you. You have little else to give them, but if you give them effectually a practical sense of their duty to God and man, it is an inheritance beyond all treasures. You must see how wicked, and how miserable by their wickedness, multitudes of your own rank are: suffer it not to be the case of those who are dearest to you; but use the little spare time you have (for you will always have some), and the little ability you possess (for God will assist you), to instil into their hearts such early principles of piety and virtue, as may afford you just hopes of their being good and happy by your means in this world, and then following you, to increase your blessedness in the next.

* Rev. xx. 11, 12.

SERMON XII.

ISAIAH XXXviii. 1, 2.

In those days was Hezekiah sick unto death; and Isaiah the prophet, the Son of Amox, came unto him, and said unto him, Thus saith the Lord, set thine house in order: for thou shalt die, and not live. Then Hezekiah turned his face toward the wall, and prayed unto the Lord.

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THESE words present to our view a person of the highest rank, in the prime of life, and the full tide of prosperity, seized with a mortal disease: a case, which ought strongly to remind the securest of us all, how uncertain our condition is here on earth. By the goodness of God, a prophet was sent to him, to admonish him of the preparation, that his state required: and the same goodness hath provided, that you shall all be frequently admonished of the same thing, by the ministers of his word. The admonition given him, was the means of prolonging his days in peace and comfort: and those given you, if received in a right manner, may, both naturally and providentially, contribute to procure you longer and happier lives in this world; and will certainly lead you to a life of eternal happiness in the next.

The denunciation made to Hezekiah, however awful, is, by virtue of the original sentence of God, equally true of every man, Thou shalt die, and not

live. The healthiest of us is sick of an incurable distemper whether it shall last a few years, or a few days only, before it carries us off, is all the doubt: and the difference is much less, than we are apt to think it. Would we but consider, how quick the time is gone, which we have lived over, and are dead to, already; to how small a matter the remainder, which will flee away just as fast, can at most amount; and how much short of that we may fall, and in all likelihood shall, since most men do; we should have little need of monitors concerning mortality. Youth is but the morning, and man full of strength but the noon of a short day: throughout the whole of which, every refreshment of nature intimates to us its continual decays; every loss of a friend or acquaintance tells us, how frail we are ourselves; every sickness calls upon us, with a louder voice, to think of our dissolution; and those disorders, which may seem to whisper it more gently, often bring it on with surprising suddenness. But at least old age gives us, usually the feeling, always the plain sight, of its more immediate and unavoidable approach.

Such constant warning of this important and irrevocable change was doubtless intended to produce a constant regard to it: and if we take every way to drive out of our minds, what Providence hath taken so many ways to fix in them; it is really fighting against God*, and that in a point of the utmost concern to us. But then the thought of our latter end is not designed to disquiet and deject us without need or use; but only to engage us in reasoning upon it so justly, and preparing for it so wisely, as that when it comes, (for sooner or later it must) we may meet it with comfort.

Acts v. 39.

It is very true, the best preparation for sickness and death is a good life; and whilst we neglect this, no other can be effectual. But then too many have neglected it and there is the utmost necessity for them to think, and to be assisted in thinking, of whatever they can do towards retrieving so fatal an error. Nay, with respect to others; as the rules of a good life extend to our behaviour in all circumstances, so there must be some of them peculiarly appropriated to the nearer prospect of our departure hence. And as every thing should be learnt in the best degree it can, before we want it for practice; and such things especially, as are difficult and yet of moment; so studying in our health the duties of a sick bed; contriving beforehand to make them as few and easy as possible; and forming ourselves to a disposition of going through them as we ought, is no small part of religious wisdom. If you delay, till the time of illness comes, (and who can foresee, how soon that may happen?) for some things it will be too late; of some you will be ignorant; others you will forget; and those about you too commonly will be unable, or unwilling, or afraid to remind you of them. They, whose office it is, will scarce have an opportunity given them of attending you: or if they have, will scarce know on the sudden, how to make great use of it. And upon the whole, but little will be done of what should be done.

We all pray, as often as we join in the Litany, against sudden death. They are undoubtedly the happiest, who have the least occasion to pray against it: but there are few if any who have none. And such, as profess to desire instead of fearing it, would do well to consider, whether they are so very sure as this implies, that every part, both of their worldly

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affairs and of their eternal concerns, is in the best order and condition to which they can bring it or whether in reality this appearing readiness to die at any time, without warning, be not merely a dread to think of dying at all, as a matter near at hand; unless it be somewhat still worse, disbelief or forgetfulness of what will follow after. But in vain do we petition that our death may not be sudden, if we resolve that it shall: which in effect we do, in proportion as we omit those provisions for the time of its coming, without which it must in the worst sense come upon us unawares*, be its advances ever so slow.

We ought therefore to learn in health what will be incumbent on us in sickness. And since few choose to teach themselves the precepts which belong to so unpleasing a situation, it remains, that all be taught them here: and the lesson is of universal benefit. For in his turn, every one must expect to be in a state of wearisomeness and pain, of weakness and danger: and besides the particular duties of that state, are, more or less, the general duties of human life: so that whoever is truly considerate and serious, will doubtless be glad to have them laid before him. This therefore I shall endeavour to do, in the method pointed out by the text: which mentions the obligations of sick persons,

I. Respecting their fellow-creatures: set thine house in order.

II. Respecting more immediately God and their

own souls. Then Hezekiah prayed unto the Lord. The phrase, which expresses the former, set thine house in order, may be translated more literally give command concerning, or, to thine house. And this direction may well be enlarged beyond our family

* Luke xxi. 34.

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