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It is implied, in the first place, that we have come to him as guilty sinners, to be cleansed by his blood from all the guilt and defilement of sin; that we looking to him alone for salvation; placing no confidence in our duties or our merits, but relying solely upon the Son of God as our Saviour and our Advocate with his Father in heaven.

In the next place, it is supposed that we are living with a steady eye to the precepts and ordinances of Christ, maintaining a constant intercourse and communion with him in prayer; treasuring up his word in our hearts; setting his example before us as our pattern; and endeavouring that our whole life may be a life of faith in him. Unless this be the case, we are evidently not his true disciples; we have "neither part nor lot" in him; and, therefore, cannot be entitled to the blessings which belong to his people.

But whoever does thus possess a sincere faith in Christ, and is uprightly endeavouring to serve him, has a title to trust God, according to the terms of his covenant, for all to which he stands pledged in behalf of true believers: and it is the indispensable duty of such persons to place this warranted trust and confidence in him; as much so as to beware of expectations which have no warrant. It is never promised in the Gospel, for instance, that the disciples of Christ should be exempt from sufferings. They must not, therefore, trust in God for this. Indeed, it is rather intimated that they shall have a large share of them. Christ and all his apostles were great and constant sufferers while they abode in this evil world: and the disciples must tread in their steps-like them be made perfect by sufferings. Such sufferings are part of the dispensation of grace, and to be considered (on account of their salutary influence) as proofs of the parental care and affection of the Most High: "for what son is he whom the Father chasteneth not?" But they may confidently trust that in all their sufferings they shall be supported; that their trials will not be greater than

they are able to bear; and that all which are appointed for them shall issue in their good, that is, in their spiritual good; which ought to be esteemed not only the first, but the only real good. They may trust confidently that their Saviour will be present with them, and sanctify all to them; that the trial of their faith, though it be tried by fire, shall be found unto praise, and honour, and glory at the coming of our Lord Jesus Christ. They may hope, without danger of disappointment, that, as the outward man decayeth, the inward man will flourish more and more; and that, as they are more destitute of earthly consolations, they will enjoy more of those which are heavenly.

Such a confidence in God they may justly entertain with respect to all present difficulties and trials. Nor do I deny that a reasonable hope may be indulged, though not perhaps so firm an assurance, of something more than this: for the goodness of God is so great, and he is so rich in mercy and bountiful in blessing, that there are many things which we may humbly expect from him, even beyond what he has expressly promised. He is accustomed to do exceeding and abundantly for his people, above all that they can ask or think. His faithful servants may therefore hope (though not with such confidence as for a promised blessing-they may hope, however,) that he will grant them many tokens of his care and love; as that he will spare some beloved object at their request; will bestow on them some needful comfort, or deliver them from some irksome trial. They may pray for these things: and when they consider the character of their God, to whose goodness no limits can be assigned, they may cherish a reasonable expectation that their prayers will not be in vain. What a scope and range does this inexhaustible bounty, this paternal tenderness, afford for the humble unpresuming hope of a believer! Yes: let us always approach God as the most bountiful of beings: let us always look up to him as the most tender of parents; and

be assured that "no good thing will be withheld from them that fear him."

Such, confidence, then, and such reasonable hope in God may be entertained by every real Christian, with respect to temporal things; but let it be ever remembered, that all temporal blessings whatsoever are, on the very first principles of our religion, to hold only a very subordinate place in our esteem. It is the object of Christ to wean his people from all which is transitory and earthly, in order that their affections may be fixed upon enjoyments which are pure, substantial, and eternal. The promise of all temporal blessings, therefore, is limited, is conditional, is general; but the promises of spiritual blessings the best blessings in the estimation of Christ, the only blessings which can truly be considered as important these are offered much more freely, much more fully. We are allowed to hope in God for many temporal mercies; but we are encouraged, we are expected, we are commanded to look, not only with hope, but with certain expectation, for all spiritual blessings which we may need. On him, therefore, we may rely confidently, in the use of the appointed means, to grant us grace that we may overcome the world, the flesh, and the devil; grace that we may withstand all temptations; grace to glorify and serve our Redeemer, by a life and conduct becoming our Christian profession; grace to die in faith and Christian hope, and to enjoy a blissful immortality. For these we may trust God confidently: and if we can trust him here, there is little of any other kind the loss of which needs to give us much disturbance.

The Christian, then, who stays his soul upon God, is one who entertains just and noble conceptions of the nature and character of the Being on whom he depends. He knows that he is a just and holy Being; that he requires all his creatures to be holy; and that he sent his Son into the world to make expiation for sin, and "to purify to himself a peculiar people, zealous of good works." He knows himself also to be a miserable sin

ner, unworthy of any favour or notice from God; but he knows also that Christ has made reconciliation for iniquity, and that he delights to confer blessings on his people, for the sake of his "beloved Son, in whom he is well pleased." He looks forward, therefore, with the most cheerful confidence, to all the future events of life. Whatever they be, he knows they will be well ordered; such as will tend ultimately to promote his best interests, and to glorify the name of Christ. If afflictions are appointed, they will not be appointed unnecessarily: they will be ordered in number, weight, and measure; they will either be proportioned to the strength and faith which we have, or God will give us more grace. He will be with us in the midst of them: he will neither leave us nor forsake us in the hour of need; but, on the contrary, will then be more especially present with us: will support and cheer us with spiritual consolations, and convert what would be else a severe calamity, into a gracious and profitable visitation, calculated to purify the soul, to endue it with all spiritual blessings, and to manifest the kindness of parental love.

This is the proper affiance of a believer: and it is frequently and beautifully expressed by the holy men whose acts are recorded, for our example and instruction, in the Sacred Writings.

"In the Lord I put my trust; why say ye then to my soul, that she should flee as a bird to the hills? The Lord will be a refuge for the oppressed, a refuge in times of trouble: therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. There is a river the streams whereof shall make glad the city of God. God is in the midst of her: she shall not be moved. God shall help her, and that right early. They that know thy name will put their trust in thee, for thou hast not forsaken those that seek thee. O Lord God

of hosts, blessed is the man who trusteth in thee. Our fathers trusted in thee, and thou didst deliver them. They cried unto thee, and were delivered. Because thou hast been my help, therefore, in the shadow of thy wings will I rejoice. I am continually with thee. Thou hast holden me by thy right hand. Thou shalt guide me by thy counsel, and afterwards receive me to glory."

I have thus endeavoured to fulfil my chief object in this discourse, which was to illustrate the nature of Christian confidence. I cannot, however, conclude, without a word or two on the blessing here annexed to it, and the reason named for communicating that blessing.

It is plain the man who trusts in God will be kept in perfect peace; for what can disturb him? Can any troubles assail him, which the Lord has not appointed, or under which he cannot support him? It may be justly observed that the contemplation of God's greatness tends to level the inequalities of all finite things. The distinction of great and little vanishes, when the immensity of his nature and attributes is before us. And thus, while we contemplate him, and stay our souls upon him for support; the trials to which we may be exposed appear, in this view, to be all on an exact equality. There is not one which we can select, and say it will be too hard for us in his strength. Nor, on the other hand, is there one blessing which he has allowed us to hope for, of which we can even imagine that it is too much to expect from him. Any thing is too much to be expected, while we look at ourselves: nothing, while we look to God through Christ. The faith, therefore, of a Christian may overlook all distinctions, and rest its dependence on Almighty Power, on Inexhaustible Bounty, on Infinite Goodness, on Immeasurable Love! What peace must not this convey to the soul! What a contrast to that fretting anxiety of the mind, when it is ever in dread of approaching evils; when it shrinks in vain from them, and looks