I. A SOLEMN MESSAGE. "Set thine house in order; for thou shalt die, and not live."

1. It was a solemn message for Hezekiah. His kingdom seemed now to be securely established. God had helped him against the Philistines, and had overthrown them. He was doubtless looking forward to many years of rest and quietness, when he might enjoy for himself the benefits of peace, and develop the resources of the nation, so long desolated by invading armies. How startling, then, the announcement of his approaching death!

2. It is a solemn message for every one. It is a solemn thing for a human soul to pass from time into eternity, to enter into the immediate presence of the Eternal, to stand before God.

3. It is a message which may be truly spoken to every one. "Thou shalt die, and not live," There is an hour of death in store for every one of us. Somewhere in the unknown future there waits for us -

"The shadow feared of man." We know not what a day may bring forth. "In such an hour as ye think not the Son of man cometh."

4. The certainty of death suggests the necessity for immediate preparation. "Set thine house in order." Can you say that you are prepared to meet your God? Is your heart right with God? Have you set your house in order? The time for preparation is "now." Scripture is very clear on that point. It is nowhere said, "See that you make ready when death comes." It is nowhere said," Look forward to being prepared for death" No; that would only be deceiving us, because death might come before we were prepared, though we might intend to be prepared, if we knew that death was near. No; but it is said, "Be ready." It is said, "Prepare to meet thy God." "Now is the accepted time, now is the day of salvation."

II. A SORROWFUL KING. "Hezekiah wept sore."

1. He was not sorrowful because of a guilty conscience. He had endeavored to serve God faithfully. No doubt he had made mistakes. But his heart was right with God. "I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight." It is well to have a good conscience when the hour of death draws nigh. It is well when we can say with St. Paul, "Herein do I exercise myself, to have always a conscience void of offence toward God and toward men." Such a man is always "ready to depart."

2. He was sorrowful only because of the shortening of his life. How little we know what is best for us! It was after this that Hezekiah was led astray, as we shall see, by the pride of his heart. Though God lengthened Hezekiah's life in answer to his piteous request, perhaps it would have been better for him if he had been content to go when God first sent for him. There is often a great mystery to us when good men seem prematurely taken away. But God knows the reason why, and he doeth all things well. Let us leave the time of our own departure, and the departure of our friends, contentedly in God's hands.

III. A SPARED LIFE. The life was spared in answer to prayer; and yet this ease gives no encouragement to what is commonly known as "healing by faith." Isaiah directed the attendants to take a lump of figs and lay it for a plaster on the boil, and Hezekiah recovered (ver. 7; Isaiah 38:21). We believe in the power of faith and prayer to heal the sick, and yet we believe in using the means. We use food to preserve and sustain our life from day to day. There is no lack of faith in that. And it shows no lack of faith if we use means to restore our life, asking all the time that God's blessing may accompany the means we use. How many of our lives has God spared? How many of us has he brought back again from the gates of death? Let the goodness of God lead us to repentance. Let the lives that he has spared be dedicated to him - C.H.I.

I. THAT PEACE WITHOUT TRUTH IS NOT THE PEACE OF GOD IS CAPABLE OF ABUNDANT EVIDENCE AND ILLUSTRATION. As in a religious sense there may be "a cry of Peace, peace, where there is no peace," except the unnatural stillness of a moral stupefaction, a stifling of the voice of conscience, and a compromise of principle with "the spirit that worketh in the children of disobedience," and under whose influence, when the "strong man armed keepeth his palace, his goods are in peace," such as it is — but it is at the best only the torpor of sordid subjection to spiritual bondage, the tranquillity of a dungeon, or the quiescence of a corpse, dead in its trespasses and sins — so in the political moralities of nations there may be a peace that has no truth in it, neither in the reality of its foundation, the assurance of its continuance, nor the uprightness of its conditions. That is a peace at the expense of truth which is not true to the eternal and inalienable principles of international rights — which is bought by the ignoble subsidy of subjection to wrong and injustice, or which consents to spare itself the possible cost and sacrifice of a generous intervention on behalf of the weak against the strong — which ignores the great plea of national brotherhoods, and asks with the first fratricide, "Am I my brother's keeper?" and which entails upon itself the malediction written against those who were "not grieved with the afflictions of Joseph." That is a peace without truth which "looks every man to his own things, and not every man to the things of others also"; and if this maxim be a canon binding on any one man in reference to any other man, it is equally binding on any one nation in reference to any other nation.

II. Our second deduction from the text is, THAT THE GODLIEST CELEBRATION OF PEACE IS TO RESUME THE SOCIAL AND RELIGIOUS BENEFACTIONS INTERRUPTED BY THE WAR. Hezekiah so improved even a period of respite. "He made a pool, and a conduit, and brought water into the city." If God condescended to put twice on record the mere municipal zeal of this pious prince; if, the pool, the conduit and the water are counted worthy of a place in the compendious annals of Inspiration, we may be sure the activities of Christian benevolence in the same direction will meet with His gracious approval. It is a miserable mistake to suppose, that Christianity has nothing to do with the common tenements, the daily vulgar wants and homespun miseries of our fellow-men. It stirs our sympathy to listen to the recital of the far-off dark places of the earth and their habitations of cruelty; but it is not so easy to extort a sigh over the dark back lanes and more noisome and cruel abodes in the next street behind us. There are no Hezekiah's pools, except in fever-brewing abominations of the cesspool, nor other conduit except the constant exhalations of disease and death from the sluggish gutter, nor better homes than the vile hovels where in guilt and penury alike seek a covert to sin, and suffer and die. If the bitter mass of gratuitous suffering and mortality arising from a defective commissariat in the Crimea should drag into reluctant notice the amount of misery dally endured from a similar neglect of sanitary provisions in the crowded courts and alleys of the metropolis, the poor battalions will not have perished in vain. They will have incidentally achieved an involuntary victory on behalf of their fellow-citizens, attended perhaps with more comfort than glory, but none the less precious for the public welfare. Oh! there is more hope of the Gospel gaining audience of the wild Indian in the cheerful freedom of his native forests, than of its penetrating the gross darkness of the denizens alongside the Thames, or the purlieus of the city. If we would speak with any hope of evangelising effect of "the pool of Siloam," and of "the Fountain of living waters," we must first tread in Hezekiah's footsteps, provide the pool and the conduit of sanitary necessities, the possibilities of popular decency and comfort, the practicableness of a family hearth and home, the humble means of health and cleanliness, of light and air and water, freely as God bestows them, and fully as a seasonable adoption of remedial agents would supply them. Such a celebration of the peace abroad would afford the happiest prospect of more peace at home, and co-operate with city missionaries and ministers of religion with the most hopeful pledges of success, in their more directly spiritual efforts for the evangelisation of our fellow-citizens.

(J. B. Owen, M. A.)