June 28

courage and confidence; and therefore it has always been employed in warfare. On a similar principle, there never has been a revival of religion, in any country, or in any neighbourhood, but has been attended with a fondness for psalmody. Luther knew the force of it, and much and successfully encouraged it in the beginning and progress of the Reformation in Germany.

It is the most social ordinance. In preaching and prayer one leads, and the rest silently join; but here all concur, and stimulate each other.

To which we may add, it is the most permanent of our religious engagements. Our other sacred employments will soon cease; but we shall be still praising Him. In heaven our harps will never be hung on the willows; our hearts will never be untuned. We shall perfectly and for ever sing the song of Moses and the Lamb. The work and the joy of heaven are more represented by this service than by any thing, and by every thing else.

JUNE 29.—“In those days was Hezekiah sick unto death.”—2 Kings 20:1.

SICKNESS is one of the common calamities of our nature, from the assailings of which we shall never be secure till we enter Immanuel’s land. There “the inhabitant shall no more say, I am sick;” for sin, the cause of all our maladies, will be removed, and all the moral purposes for which Providence employs them, will be accomplished. And with what bodies shall we come? Bodies no longer requiring the insensibilities of sleep; no longer feeling the cravings of animal appetite: no longer exposed to accidents; no longer susceptible of disease. How trying and humiliating the scene now; for an immortal spirit to stand and nurse a crazy fragment of flesh; to be tethered within a few yards of space; to suspend its operations and enjoyment, in obedience to a writhing foot, or an aching tooth: to view every thing through a dull and distracting medium, and approach God himself through the wretched medium of shattered nerves! Oh, what will it be to have a body like the Saviour’s own glorious body; a body far superior to the body of the earthly Adam in paradise; a body meet to be the companion of the soul—not a disgrace to the soul, but its ornament—not an incumbrance to the soul, but its helper; enlarging its sphere of action and enjoyment by relating it again to the material universe, to the new heaven, and the new earth, wherein dwelleth righteousness!

Some have had little sickness. These should admire and bless the care that has secured to them so long the possession and indulgence of health. Yet let them remember the days of darkness, for they may be many; and let them sympathize with the sons and daughters of bodily affliction. How many are there at this moment drowning with dropsy, burning with fever, oppressed with asthma. Some are made to possess months of vanity, and have wearisome nights appointed unto them; others are chastened also with pain upon their bed, and the multitude of their bones with strong pain, so that their life abhorreth bread, and their soul dainty meat.

Hezekiah’s sickness may be viewed three ways. First, in con-

nexion with his age—He was between thirty and forty. He had reached the perfection of manhood: and was in the midst of life—but in the midst of life we are in death—and forty is as mortal as fourscore.

Secondly, in reference to his condition and rank. He was a king and a mighty monarch. "I have said, Ye are gods; and all of you are children of the Most High. But ye shall die like men, and fall like one of the princes." The great and noble too often despise those who are below them. Wherefore? Are they not partakers of the same flesh and blood? subject to the same infirmities? inheritors of the same mortality? Are they not also hastening to the grave, where they will say to corruption, thou art my father, and to the worm, thou art my mother and my sister? We are prone to envy the great and the affluent. But does a man's life consist in the abundance of the things which he possesses? Can honour or titles terrify away, or bribe off any of the ills that flesh is heir to? Can they assuage the anguish of disease? Yea, are not the upper classes more liable to disorders? and less qualified to bear them?

Thirdly, with regard to his piety. For he was a good man, and the friend of God. So was Epaphroditus; yet was he sick nigh unto death. So was Lazarus; and therefore the sisters sent to him, saying, Lord, behold, he whom thou lovest is sick. And his love is almighty. Why then does he not exempt the objects of it from every thing disagreeable and distressing? Surely if by a mere volition we could ease the complaints of a beloved connexion, we should instantly do it. But his love is as wise as it is powerful. His ways and his thoughts are as much above ours as the heavens are higher than the earth. Say not, therefore, if we belong to him, why are we thus afflicted? The correction results from the relation: what son is he whom the father chasteneth not? You are pruned because you are vines. You are put into the furnace because you are gold. He has designs to answer by such dispensations which will more than justify them. He intends to wean them from the world; to make them witnesses for himself; to display in them the truth of his word, the power of his grace, the tenderness of his care. As one whom his mother comforteth, so, says he, will I comfort you. The mother disregards none of her offspring; but she arranges things with a peculiar view to her poor weak sickly infant. The knee; the bosom; the delicacy; the softest bed; the breathless movement is for him. So has it been, as Scripture and experience have testified in all ages, with Christians; as their sufferings have abounded, their consolation has abounded also. Perhaps they are never so impressive as by the exercise and display of the passive graces: never glorify God so much as in the fires. For this they are concerned; and therefore, when they are led into the chamber of sickness, and laid on the bed of languishing, their fears are awakened lest they should dishonour their profession: and they pray to be examples of the reality, and excellency, and efficacy of their religious principles and resources. And he hears and answers them. He is with them in trouble. He enables them in patience to possess their souls. He fills them with all joy and peace in believing. They instruct, in-

vite, and encourage others; while their own praise, wonder, and confidence, are excited; and they can sing,

"Bastards may escape the rod, Sunk in earthly vain delight: But a true-born child of God Must not—would not—if he might."

JUNE 29.—"Thou wilt recover me."—Isaiah 38:16.

AND he did so. This is not always the case. Sickness to some, yea to many, is the messenger, the forerunner, the beginning of death. And Hezekiah's sickness seems to have been in itself mortal, and would have issued in his speedy dissolution, but for the divine interposition—he "was sick nigh unto death;" and the Lord said unto him, "Set thine house in order, for thou shalt die and not live." But he was the subject of recovering mercy; and five things are recorded in connexion with the event.

It was in answer to prayer. "Then Hezekiah turned his face toward the wall, and prayed unto the Lord, and said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore." One of the designs of affliction is to bring us to God; and by prayer we obtain support under it, and sanctification by it, and deliverance from it—"Call upon me in the day of trouble, and I will deliver thee." And did any ever seek him in vain? Did Hezekiah? So far from it, and to show how quickly prayer reaches God, and brings down the blessing, before Isaiah could get through the palace-yard the word of the Lord came to him, saying, "Go and say to Hezekiah; I have heard thy prayer, I have seen thy tears." Thus he not only hears and answers prayer, but fulfils the word, "Ere they call I will answer, and while they speak I will hear."

The second circumstance was the definite prolongation of his life—"Behold, I will add unto thy days fifteen years." This was a considerable reprieve. Yet it was nothing more. For so long a time he was raised up, but he was left mortal. The sentence, "Dust thou art, and unto dust shalt thou return," was only suspended. Have any of you been recovered from the bed of sickness? Remember you are dying creatures still; and you have no assurance of your life. You know not what a day, or an hour may bring forth. The addition of fifteen years would not make Hezekiah an old man; and they would soon pass away like a dream. He is the only person who was previously informed how long he had to live. Doubtless he was concerned to improve the information; and would often say, "Well, there is another of the fifteen years gone, and the remainder is rapidly going—So teach me to number my days that I may apply my heart unto wisdom." Yet it was awful for him to know the term of life. None of us would know it if it were in our power. It is better for our comfort to be ignorant; and it is better for our improvement. As the shade upon the dial is useful as well as the sunshine; so our ignorance may be rendered profitable—"Watch, for ye know not at what hour the Lord doth come."