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therefore, knoweth no man. certainty of death's approach, while it contributes so much to our happiness, and is so necessary to carry forward human affairs, tends, also, to bewilder our judgment, and to attach us strongly to worldly objects. It amuses our mind, and takes off our thoughts from reflecting on that period when they shall cease to be interesting. We are left in doubt and suspense we know not where to place death in the different stages of our life: our vigilance is thus lulled asleep; and, because it is not certain that we shall die to-day, we act as if we were to live for ever. I beg leave, therefore, at present, to direct your attention to this subject; while I consider a little the uncertainty of death, and endeavour to show the reasonableness of this conclusion; that, instead of attaching us to the things of the world, this uncertainty of death and life ought to excite us to watchfulness, and to a preparation for eternity. Do not suppose that the subject is unworthy of your attention, because it is neither new nor uncommon, and because you already know or have already heard every thing which can be said. It's being common, shows it's importance and it is your fault, not the fault

of the preacher, that it needs so often to be repeated. If you had made a proper use of those instructions which you have received on former occasions, it would not, now, have been necessary for me to address you.

1. Let it be observed that it is only the period of death which is uncertain; the thing itself is absolutely certain, and cannot be escaped. There is no man who liveth, that shall not see death. The first step which we make into life, likewise carries us a step forward to the grave. The irrevocable sentence,"dust "thou art, and unto dust thou shalt return," is passed upon every man: and, as if it were a crime to live, it is enough that we live, so as to be worthy to die. On the day of our birth, death lays siege to our vital frame; he assails us in various forms, and by various calamities, accidents, and diseases; he carries on his attacks throughout the whole of life: day after day we yield to his assaults, till at length we surrender to his irresistible power. And, not only is death certain, but his approaches are near and rapid. No art can stop or arrest, in their course, those winged moments which hasten, with unstaying speed, to number us with the inhabitants of the tomb.

This was not our original destination. The Authour of our nature, at first, animated our bodies with the breath of immortality. He put within us a principle of life which was so vigorous that it would have defied the revolution of times and of years ever to have destroyed or weakened it's force, and contrived with so much skill, that, nothing foreign to itself could interrupt it's harmony. But sin destroyed this divine principle, and overturned this happy order.

Death followed close upon it's steps. Adam became mortal as soon as he became a sinner. By sin, says the Apostle, death entered into the world. When death is thus certain and inevitable, what should attach us to life, or lead us to a forgetfulness of our last hour? If only a few men were exposed to the stroke of death; if it might or might not happen, there could be some room for doubt and suspense but in such a situation as the present, what image should be more familiar to our thoughts than that of death? The criminal who is condemned to die, wherever he turns his eyes, sees nothing but the dreadful apparatus for his execution. Whether we have a longer or shorter time to live, it makes not, surely, so great a difference

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that we should ever consider ourselves as immortal.

The period of death, it must be confessed, is uncertain. The ravages of this spoiler are confined to no stage of life. He is equally an enemy to the bloom of youth, and the hoary head of old age. Some seem born, but to die, and like the flowers which wither as soon as they are blossomed, just open their eyes to the light, look about them, and then drop into the dark mansion of the grave. Others are stopt in the middle of their course; and, while yet flourishing in youth and vigour, like the king of Judah, seek in vain for the remainder of their days. Others grow up in peace to a good old age; see their offspring flourishing around them, and spreading their branches far and near; and, heirs of the blessings of ancient times, descend, by slow and easy steps, into the house appointed for all living. But, if self-love and sanguine expectations did not deceive us, this uncertainty, instead of lulling us asleep, is the very thing which should lead us to watch without ceasing. Should a misfortune which may happen every day be more disregarded than that which will happen only at the end of a certain period of time? Should

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we possess our souls in peace as if we were never to lose them, when they may be demanded of us every moment? A danger which is always near makes attention the more necessary. In the common affairs of life, we would be at no loss how to act in this case: but, in matters of religion, there seems to be a fatal stupidity attached to the soul which prevents us from making a right use of our faculties. The conduct of that servant, in the gospel, who made use of his master's goods, as if he was no more to render an account of them, upon pretence that his Lord delayed his coming, and that he knew not the hour of his arrival, must appear to every man the greatest folly and imprudence. These things were written for our instruction. Such motives as these does Jesus make use of to awaken our diligence, and to cause us to regard the things which belong to our peace, ere they be for ever hid from our eyes. "Be ye "therefore ready also," said he, "for the Son "of man cometh at an hour when ye think "not."

2. We ought, constantly, to be on our guard, and in a state of preparation for death, because otherwise we shall inevitably meet with a fatal

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