are predictions, and discoveries of futurity, are applicable only to those particular persons to whom they were primarily given; and he will fairly be chargeable with rashness, who will extend them in their prophetic import to any others. But a particular promise may contain a general applicability to like characters, times, and circumstances. The nature of the divine promises is, in this respect, similar to that of the divine laws. A particular precept binding to a particular action, may still be declaratory of a general principle of duty. In as far as it prescribes a particular action, it has perhaps no application beyond the persons to whom it was first delivered. But as a declaration of general principles of virtue and religion, it may have a wider and more permanent obligation, and, in this aspect, may form part of that universal law which extends to all the families and generations of mankind'. Thus, in like manner, a particular promise may be, and

1 See for example St. Paul's argument, 1 Cor. ix. 8-10.

often is, declaratory of the general principles of the divine conduct; and general promises are not the less general in their true and legitimate application, because they were at first given in order to meet the special exigencies of particular per

sons.

St. Paul will furnish us with an illustration of our meaning. "Let your conversation," saith the Apostle, "be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me1." In its original and peculiar sense, it was to Joshua and the Israelites that this promise was given, and to them it conveyed an assurance of those stupendous miracles by which they were put into possession of the land of Canaan. But still the Apostle teaches us that it was not given solely to them; but that to us also it conveys no less certainty, that, in every accident of our

'Heb. xiii. 5, 6.

2 Josh. i. 5. Deut. xxxi. 6.

lives, and in all the wants and difficulties of our immortal spirits, the providence of our God and the presence of our Redeemer will protect and preserve us, and at last bring us to the eternal rest which remaineth for His people. So that it is no enthusiasm to rejoice in the confidence which this promise was intended to inspire. It is no enthusiasm to plead with the Psalmist this charter of divine goodness in our addresses to the throne of mercy: "Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation." It is no enthusiasm to change with the Psalmist the cry of supplication into the song of triumphant confidence: "When my father and my mother forsake me, then the Lord will take me up1." The real enthusiast is he, who expects to be saved without using the means of salvation. The real enthusiast is he, that lives without God in this world, and yet expects to live with Him for ever in the

1 Ps. xxvii. 9, 10.

next. The real enthusiast is he, who takes promises which God has given to one sort of character, and applies them to another; who takes promises which God has directed to the diligent, the humble, and the contrite, and presumes to appropriate them to himself, whilst he is proud and impenitent and reckless of the will of God.

He only is rational, who relies on the divine promises in the sense in which God has given them; who trusts God in the way in which God requires and allows Himself to be trusted; who has formed his ideas of God's mercy by studying God's word. Such a man is rational, because he does not build conclusions and expectations without foundation. He applies for mercy where mercy is to be found. He trusts to find favour here and life hereafter, because he has fled for refuge from the wrath to come, to Jesus Christ, who is the only hope set before us in the Gospel, and because he is endeavouring to follow the example of holiness which Christ has set him; for, he knows, that unless he follows Him, he can

never enter into that place whither our Saviour Christ is gone before.

In a word, the man who trusteth in the Lord is rational, because his hopes are founded upon the promises of God; because he is not enthusiastic enough to expect to obtain the end without using the means; and because in his estimate of this world, of himself, and of his fellow-men, he is sober; seeing things as God sees them, and looking at every thing in the light of divine truth and charity. He has gathered wisdom from the experience of all generations. He confides in one who is incapable of deceiving him. He depends on Him who has never yet disappointed the man that trusted in Him; on Him who has wisdom and power to fulfil all the purposes of His goodness, and to realize all the hopes He has excited in our bosoms.