Bible Commentaries

DISCOURSE: 1020

DANGER OF DISREGARDING GOD

Isaiah 65:12-14. Because when I called, ye did not answer; when T spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not; therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.

IN every age, and every place, God is the same: he is the Governor of the universe, and expects obedience from all his creatures, and will deal with them in a way of approbation or displeasure, according as they conduct themselves towards him. Whatever his people do, either in a way of obedience or of disobedience, he will notice it, in Order to a suitable retribution; taking into the account every thing which, on the one hand, may either extenuate or aggravate the guilt of the disobedient, or, on the other hand, enhance or detract from the services of the obedient. This is evident in the passage before us, where he specifies his own unwearied kindness to his people as greatly aggravating the guilt of their neglect, and as forming a ground for his executing the heavier judgments upon them.

Let us consider,

I. The evil laid to their charge—

This was indeed heinous beyond measure: for, notwithstanding all the remonstrances of successive prophets whom God sent to warn them of their guilt, “they forsook the Lord, and forgot his holy mountain,” where they ought to have worshipped him: and “offered sacrifices to a whole troop” of worthless idols. In this respect we, through mercy, stand on higher ground than they. Yet, though free from gross idolatry, we have acted altogether on the same rebellious principle as they, in that,

1. We have followed, every one of us, our own evil ways—

[We have not all acted in precisely the same way; some have run into the grosser sins of drunkenness and uncleanness, whilst others have been more decorous in their habits of life: but we have all neglected to choose the things wherein God did delight, and have “chosen the things wherein he delighted not.” To fear him, to love him, to serve him, to glorify him, these are the things which God would have approved: but how far have they been from being the objects of our choice!— — — A life of carelessness and indifference, of worldliness and vanity, and of an idolatrous attachment to the things of time and sense, this is hateful in the sight of God: and this has been our habit from our youth up even until now — — —]

This we have done notwithstanding God’s incessant endeavours to reclaim us—

[How constantly has he spoken to us in his blessed word! With what warnings, and invitations, and promises, and expostulations has he followed us all our days! How often has he spoken to us in his providential dealings, and how often by his Holy Spirit in our own consciences! yet all in vain: we have turned a deaf ear to every admonition; “we have pulled away the shoulder; we have refused to return” — — — Our Lord may well complain of us, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not!”

Now all this has greatly aggravated our guilt. As our blessed Lord said of the Jews, “If I had not come unto them and spoken unto them, they had not had sin; but now they have no cloak for their sin,” so it may be said of us: indeed of us it may be said in a peculiar manner, because of the plainness and fidelity with which the whole counsel of God has been for so many years declared unto you: verily we have in that respect been distinguished as Capernaum of old; and may expect to be distinguished also like that city in our punishment, if we continue to abuse the privileges with which we are so highly favoured.]

From the evil which they committed, we proceed to notice,

II. The judgments denounced against them—

Under the Jewish dispensation, the commands of God were enforced with temporal rewards and punishments: but to us he holds forth rather such as are spiritual and eternal. Certain it is that God will put a difference between those who serve him, and those who serve him not.

He will do it in this world—

[The servants of God, as to external things, may be, and for the most part are, in a state inferior to others: nevertheless they have in reality an infinitely bettor portion than the greatest or happiest of God’s enemies. “The very blessings of his enemies are cursed to them,” so that “in the midst of their sufficiency they are in straits:” but the Lord’s people have even their afflictions sanctified to them, so that they are enabled to “glory in their tribulations,” and to “take pleasure in their distresses.” They have “meat to eat which the world knows not of:” and so refreshing are their draughts from the Fountain of living waters, that “they never thirst again” for the polluted streams which this world affords. Their minds are tranquil and at ease, whilst “the wicked are like the troubled sea which cannot rest;” they live in higher regions, where the storms and tempests of this lower world can scarcely reach; and enjoy in the light of God’s countenance a very foretaste of heaven itself — — —]

He will do it in the world to come—

[O! who can conceive how different from that of the ungodly will be the lot of God’s servants there? The parable of the Rich Man and Lazarus will serve to give us some idea of it. Here the Rich Man’s state appeared to have in it all that was desirable, whilst the destitution of Lazarus was extreme: but how different their condition there! the one banqueting at the table of his Lord, and “drinking of the rivers of pleasure which are at God’s right hand;” the other wanting “a drop of water to cool his tongue!” the one exalted in glory on his Saviour’s throne, and filled with a complete fruition of his God; the other “weeping and wailing, and gnashing his teeth,” in anguish, which no words can utter, no imagination can conceive! Verily the words of my text will then have their full accomplishment; and then shall every soul understand what is comprehended in this sentence, “Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.”]

Address—

1. Those who disregard the warnings of their God—

[What excuse have you for this rebellious conduct? Is there any thing unreasonable in his commands? Is he not worthy to be feared, and loved, and served, and honoured? and would not your own happiness be promoted by conforming to his will? — — — Or have you any doubt whether there be a day of future retribution, when “he will give to every man according to his works?” You cannot doubt of this. Why then will you not lay to heart the warnings and the exhortations which he sends to you from time to time? I pray you think of the judgments here denounced against those who are disobedient to his word; and “flee, whilst yet ye may flee, to the refuge that is set before you”— — —]

2. Those who obey him in spirit and in truth—

[We cannot but observe with what peculiar delight God contemplates the happiness of his obedient servants. No less than four times does he repeat the words, “Behold, my servants;” as though he had said, ‘These are the people whom I delight to honour; and the whole universe shall see, that they are above all others the blessed of the Lord.’ To you then I say, think of the blessings which are here accorded to you; and labour night and day to secure them. In particular, consult the sacred records, and see what those things are in which your God delights. Does he delight to honour his only dear Son? Let your whole soul engage in this blessed work, looking to him for all that you want, “receiving every thing out of his fulness,” and devoting yourselves in body, soul, and spirit, to his service. Does God delight in holiness? Seek it in its utmost heights, that ye may “be holy as he is holy, and perfect, even as your Father which is in heaven is perfect.”]

DISCOURSE: 1021

THE NEW HEAVENS AND THE NEW EARTH

Isaiah 65:17-18. Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

WHEN our blessed Saviour came into the world, his advent was thus announced by angels to some poor shepherds; “Behold, I bring you glad tidings of great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.” Next to that in point of importance, and next to it as a ground of joy, is the information which I have to communicate to you this day, relative to a new creation, in which that same adorable Saviour will display the full benefits of his redemption, even of that redemption which, at his first advent, he accomplished in the world: “Behold,” says God, “I create new heavens, and a new earth.” Permit me, then to call your attention to,

I. The glorious prospect that is here set before us—

The language here used is doubtless exceeding strong, more especially when we consider to what an apparently small event it, in the first instance, refers. It refers to the restoration and conversion of God’s ancient people, the Jews: “I create Jerusalem a rejoicing, and her people a joy.” But, when viewed in its connexion with all its consequences, it will be found to deserve the title here given it, “A creating of new heavens and a new earth.”

The event itself will be most glorious—

[In a temporal view, it will be great. The Jews, beyond all reasonable doubt, will be restored to their own land; and enjoy there a state of prosperity not known by them even in the most favoured periods of their history [Note: Compare ver. 20–23. with Amos 9:13-15 and Isaiah 60:17-18.] — — —

In a spiritual view, it will be greater still. Their conversion to God will be attended with a very extraordinary measure of true piety [Note: Ezekiel 36:24-28.] — — — In fact, it will eclipse all that was ever known amongst them, unless perhaps amongst a few of their most eminent saints; “for the light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isaiah 30:26.].” As for former things, though glorious in their day, as the stars in the absence of both sun and moon, yet they shall pass away so as no more to be remembered: “The ark of the covenant itself, that peculiar symbol of the divine presence, shall no more be visited by them, or remembered amongst them; Jerusalem itself being the throne of the Lord [Note: The text, with Jeremiah 3:16-17.],” and “God himself the light and glory thereof [Note: Isaiah 60:18-19.].”]

This may fitly be called “new heavens, and a new earth.”—

[So St. Peter calls it, doubtless in reference to this very passage; “We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness [Note: 2 Peter 3:13.].” And by many it is thought, that to this very period St. John refers, when, in the Apocalyptic vision, he saw it, as it were, accomplished before his eyes; “I saw a new heaven and a new earth: for the first heaven and the first earth were passed away: and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven; saying, Behold, the Tabernacle of God is with men, and he will dwell with them; and they shall be his people; and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for all these words are true and faithful [Note: Revelation 21:1-5.].” Doubtless, in its literal extent, this passage will never be fulfilled till we get to heaven; because, in this world, “death” will continue to reign, till its power shall be destroyed at the resurrection-day. But as the destruction of Jerusalem was a type of the destruction of the wicked in the day of judgment; so will the constructing of the New Jerusalem be a very glorious representation of the felicity of heaven: yea, so bright a picture will the one be of the other, that the same language may well be applied to both, and both be designated as “a creation of new heavens and a new earth.”]

And what, think ye, are,

II. The feelings with which it should be contemplated?

God himself declares this great event to be a source of joy even to his own soul: “I will rejoice in Jerusalem, and joy in my people:” nay, he says, that “he will rejoice over them with joy, he will rest in his love, he will joy over them with singing [Note: ver. 19. with Zephaniah 3:17.].” Surely then it becomes us to rejoice also, yea, and to shout for joy,

1. For the benefits that will be conferred on God’s ancient people—

[Long have they been the most degraded and despised of all people. At this very day are they classed with swine, in an impost laid upon them even by Christians [Note: At Frankfort, in Germany, there is still (August 1827) a toll paid by them for going over a bridge: and on the ticket which they present is inscribed, “For the passage of Jews and swine.” A line is indeed drawn across the word “swine;” but the word is as plain and legible as ever.]. But the day is coming when they will be the first and head of all nations; “their righteousness going forth as brightness, and their salvation as a lamp that burneth [Note: Isaiah 62:1.];” and “all their enemies bowing down themselves at the soles of their feet [Note: Isaiah 60:14.].” And what is God’s command to us in reference to that event? “Sing, O ye heavens; for the Lord hath done it: shout, ye lower carts of the earth: break forth into singing, ye mountains, O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in Israel [Note: Isaiah 44:23.].” So, in another place: “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy, all ye that mourn for her; that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with, the abundance of her glory [Note: Isaiah 66:10-11.].”]

2. For the benefits that will accrue to the whole world—

[The conversion of the Jews will be the signal for an outpouring of blessings upon the rest of mankind: yea, “it shall be as life from the dead to the whole world [Note: Romans 11:12; Romans 11:15.].” And can we contemplate this without the liveliest joy? Turn to the 98th Psalm; and there you will see what ought to be the feelings of universal nature, in the prospect of this great event [Note: Psalms 98:1-9.] — — —]

3. For the honour that will arise to God himself—

[Then will he be glorified as he never yet was, even from the foundation of the world [Note: Jeremiah 33:9.]. Then will all his eternal counsels be completed, yea, and all his perfections be glorified. Did God from eternity choose that people to himself? Did he plant them as a beauteous olive for himself? Did he, for their unfruitfulness, break off the branches, and graft us Gentiles in? And will he, in that day, graft in again his afflicted people, and cause the whole tree to flourish in unrivalled beauty to endless ages? Will he thus display before the whole universe the greatness of his power, and the immutability of his grace? I say, then, the prospect of this is a just ground of joy. The angels in heaven contemplate it with joy [Note: Revelation 11:15-17.]: and we also should begin that song which shall most assuredly be sung by all the Church on that blessed occasion: “Praise ye the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord, for he hath done marvellous things: this is known in all the earth. Cry out and shout, them inhabitant of Zion: for great is the Holy One of Israel in the midst of thee [Note: Isaiah 12:4-6.].”]

Address—

1. Those who have never yet tasted of this joy—

[How many, alas! are there of this description! On account of personal and national benefits, you all have, at some time, rejoiced: but, in the prospects we have been contemplating, you have taken no interest. The conversion of one single soul fills all the angels in heaven with delight; but the conversion and salvation of millions is passed over by you, as unworthy of a thought. See, then, how unlike ye are to the character of real saints, and how little ye resemble God! Indeed, indeed, if ye continue so regardless of the happiness of God’s Church below, ye can have no hope of participating in the blessedness of his Church above.]

2. Those who have reason to hope that this new creation is already begun in them—

[“Every true Christian is, in fact, a new creation [Note: 2 Corinthians 5:17.]:” he is “God’s workmanship,” as truly as the material heavens are [Note: Ephesians 2:10.]. Then I appeal to you, whether you have not found occasion for joy in your own soul? Is it no ground for joy that you have obtained reconciliation with God through the blood of his dear Son; and a renovation of your souls through the operation of his Holy Spirit? Or rather, I must ask, Have you not, “by believing in Christ, been brought to rejoice in him with joy unspeakable and glorified [Note: 1 Peter 1:8.]?” Then I need not urge you to forward this same blessed work in the souls of others: you need only be shewn how you may be instrumental in diffusing through the world the knowledge of Christ, and you will of yourselves be ready to employ all that you have, and all that you are, in this blessed cause [Note: 2 Corinthians 8:1-4.].]

DISCOURSE: 1022

THE EFFICACY OF PRAYER

Isaiah 65:24. It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.

THERE is scarcely any thing less justly appreciated than the efficacy of prayer. As a Christian community, we acknowledge the duty of prayer; but we regard it rather as a service to be performed by us, than as a privilege conferred by God. In public worship, we are satisfied with milking the responses that are put into our mouths, without ever endeavouring to obtain and exercise a frame of mind suited to them: decency, rather than fervour, is the object of our pursuit; and when we have gone through the course prescribed by the Church, we think we have performed a service acceptable to God, though in no single petition have we truly poured out our soul before him. In many instances, if God were to take us at our word, and to offer to grant us the petitions we have presented to him, we should pray them back again with tenfold greater earnestness than was felt in their first delivery. If any person would read carefully the various petitions in the Litany, and compare them with the habitual desires of his heart, he would gain an insight into the state of his soul before God, even such an insight as at present he has no conception of [Note: What worldly man, when uttering these words, “From all the deceits of the world, the flesh, and the devil, Good Lord, duliver us,” really means what he says?]. But prayer is, in reality, an instrument of great power: it can, under any circumstances, bring Omnipotence to our aid: yea, so acceptable is it to Almighty God, that even the disposition to offer it shall not be overlooked: but “it shall come to pass,” provided we are truly sincere, “that before we call, he will answer; and whilst we are yet speaking, he will hear.”

To enter into the full import of this promise, we should consider,

I. To whom it is made—

To the Millennial period, in the first instance, it most undoubtedly refers—

[The whole preceding context clearly shews this. In the beginning of the chapter, God denounces the heaviest judgments against his “rebellious people.” But, having determined not utterly to destroy them, he says, “As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; so will I do for my servants’ sakes, that I may not destroy them all [Note: ver. 8–10.]” — — — Then, having contrasted in very strong terms the felicity of the faithful with the misery of those who shall have provoked him to anger, he proceeds to declare, that the whole nation, yea, and the whole world also, shall be restored to his favour, and enjoy a degree of prosperity unknown to his people, even in the most distinguished periods of their history. So great shall be the change on earth, that it shall be as if “new heavens and a new earth were created:” and all former seasons, whether of prosperity or adversity, shall be forgotten, as being altogether lost in the contemplation of their present bliss [Note: ver. 17.]. Holiness and happiness will then reign throughout all the Church, without intermission and without alloy [Note: ver. 18, 19. with 2 Peter 3:13.]. His Jewish people shall no more be subjected to the judgments that have been inflicted on them, Instead of being cut off in the midst of their days, their lives shall be so prolonged, that a person of a hundred years of age shall be accounted but an infant; and if cut off at that age, he shall be regarded as having prematurely perished under the displeasure of an angry God. Both they and their offspring shall be so blessed of the Lord, as to bear in every respect the marks of his special favour; and, above all, their communion with him shall be most sweet and intimate, and their communications from him most rich and abundant [Note: ver. 20–25. with Revelation 21:1-4.].]

But it also belongs to the Church of God in all ages—

[The prophets speak of this privilege as belonging to the saints in their days. David, in his Psalms, is full of this subject: “The Lord is nigh unto all them that call upon him, to all that call upon him in truth: He will fulfil the desire of them that fear him; he will also hear their cry, and will save them [Note: Psalms 145:18-19.],” The Prophet Isaiah says, “Thou shalt call, and the Lord shall answer; thou shalt cry, and He shall say, Here I am [Note: Isaiah 58:9.].” To the same effect, the Prophet Jeremiah also speaks: “Ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart [Note: Jeremiah 29:12-13.].”

Of the instances of such gracious communications there would be no end, if I were to attempt to enumerate all that are recorded in the Scriptures. Let one suffice, even that of Daniel, when he set himself, by prayer and supplication, to obtain of God an insight into the prophecies of Jeremiah relative to the termination of the seventy years’ captivity in Babylon. He gives us the account of himself: “While I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth: and I am come to shew thee; for thou art greatly beloved; therefore understand the matter, and consider the vision [Note: Daniel 9:20-23.].” And again, in the following chapter, the angel says to him, “Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard; and I am come for thy words [Note: Daniel 10:12.].”

And speaks not the New Testament the same language also? Were these privileges so richly enjoyed under the Jewish dispensation; and are they denied to us? No: we may “ask what we will;” and be sure of being heard [Note: John 15:7.]. Both God the Father and the Lord Jesus Christ will esteem themselves “glorified” in granting our petitions, and doing for us whatsoever we ask [Note: John 14:13-14.]. We have only to “believe that the petitions shall be granted,” and not one of them shall be offered in vain [Note: Mark 11:24.]. Of this, I say, we may possess the fullest confidence [Note: 1 John 5:14-15.]: and if, “our joy be not full,” the fault is altogether our own [Note: John 16:24.]; since God, by repeated asseverations, has assured us that we shall not ask in vain [Note: Matthew 7:7-8.]. Even at the moment that we are praying, will he often manifest the acceptance of our prayers [Note: Acts 4:31.], and “do for us exceeding abundantly above all that we either ask or think [Note: Ephesians 3:20.].” What wilt thou that I should do for thee? is, in fact, our Lord’s address to us all; and he only waits to see the desire of his blessings formed in our hearts, as the signal for pouring out upon us all the riches of his grace.]

Seeing, then, that the promise is made to God’s people in every age, let us consider,

II. What it speaks to us—

It plainly declares,

1. How wonderful is the condescension of Almighty God—

[When God promised to dwell in the temple which Solomon had built, the pious monarch exclaimed, “Will God in very deed dwell with man on the earth?” And well may we utter a similar exclamation, in reference to the subject before us: “Will God indeed hear and answer the prayers of such insignificant and sinful worms as we?” To this I answer, that he surely will: nor shall the meanest or most unworthy suppliant in the universe be spurned from his footstool. “Though he is high above all creatures, yet will he have respect unto the lowly.” Yes, “though he is the High and Holy One that inhabiteth eternity, whose name is Holy, yet will he dwell with him that is poor and of a contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite:” nor shall all the angels in heaven so occupy his attention, but that “he will look through all their shining ranks to the poor and contrite man, who trembles at his word.” Nor is it the prayer only of the contrite that he will listen to; he will not despise their desire; their very sighs shall enter into his ears, and their tears be treasured up in his vials. What amazing condescension is this! Were it but an earthly monarch that so humbled himself, the whole world would sound with his praises: but He, of whom these things are spoken, is King of kings, and Lord of lords. What praises, then, should we render unto him? Never will his grace be fully appreciated, till we shall see the infinite distance which there is between him and us, and the unworthiness of those to whom this mercy is vouchsafed.]

2. How inconceivable is the folly of prayerless men—

[Thousands, who imagine that they pray, do nothing but deceive their own souls. For what is their prayer, but a solemn mockery of their God? Let those who never pray, but according to some form which they either read out of a book or repent from memory, inquire what has been the frame of their minds in prayer; and they will find that they have, for the most part, “drawn nigh to God with their lips, whilst their hearts have been far from him.” I mean not to say that persons may not pray with, as truly and fervently as without, a form: for they who have ever entered into the spirit of the Liturgy, know the contrary. But no real saint ever lived without pouring out before God, from time to time, many “cries and breathings” which proceeded from the state of his own mind, and which no written form could have furnished. And if this be not our habit, we are as truly prayerless, as if we had never used even an outward form. Let me then ask of such persons, Have you no sins to confess to God? no mercies to implore? no blessings to be thankful for? or have you any other source from whence you can derive the blessings you stand in need of? Ah! think how soon the season for prayer will be for ever past; and how vain even the most importunate supplications will soon be, though you should pray only for a drop of water to cool your tongue. Be in earnest, I pray you, and no longer deceive your own souls. Our Lord tells you, that the mere formalist worships him in vain.” And if you will only candidly examine the state and habit of your souls when at a throne of grace, you shall attain a deep insight into your real character, and shall know, with great precision, the doom that awaits you in the eternal world. What will be your feelings in that world, when you reflect, that when all heaven was offered you, you would not so much as ask for it! How will the poor ignorant heathen condemn you, when their labours in the pursuit of happiness shall be recounted, and your reluctance even to offer a prayer shall be adduced against you! See the papist, with all his penances and mortifications; will not he also condemn you? See but a beggar, in the pursuit of relief for his body; how urgent! how importunate! how averse to take a denial. Shall not he also rise up in judgment against you? Verily, the bitterest reflection in hell itself will be, that, when the Lord Jesus Christ had purchased heaven for you by his blood, and offered it to you freely in answer to your prayers, you deemed the task too heavy, and the terms too hard. May God in his mercy save you from such bitter reflections as these! And may it never be said of you, in relation to the heavenly glory, “They had it not, because they asked it not.”]

3. How truly blessed are they who live nigh unto their God in prayer—

[They understand the subject, and can bear witness to the truth of God in relation to it. Often have they gone to a throne of grace oppressed with their sins, which, like an insupportable burthen, sink them to the earth: but God has sustained them, and given them “rest unto their souls.” They went contemplating nothing but continued and perhaps augmented sorrows; and, “ere they were aware, their souls are made like the chariots of Ammi-nadib [Note: Song of Solomon 6:12.]:” “even before they called, he answered; and while they were yet speaking, he heard.” Know ye, then, your privilege: Carry to the Lord your every want, your every fear; and “cast all your care on him, who careth for you.” “Commit your way to him, and” not only shall your trials be alleviated, but “your very thoughts,” the most variable things under the whole heaven, “shall be established.” “This is the heritage of the servants of the Lord;” and they who possess it, enjoy a heaven upon earth. Go on, then, improving daily your liberty of access to God; and spread before him all your wants, and “make known with confidence your requests unto him:” so shall “the peace of God now rule your hearts,” and “God himself be your portion, and your eternal great reward.”]