First: What is meant by this trust in God, to which perfect peace is promised: and,
Secondly: By what means this trust in God is to be attained.
First: Therefore, let us examine what is meant by this trust in God, to which perfect peace is promised.
Trust, when it is used on common occasions, implies a kind of resignation to the honesty, or abilities of another. Thus we trust a physician, when we obey his directions without knowing, or asking the particular reasons for the methods which he enjoins. Thus we trust a friend, when we commit our affairs to his management, without disturbing ourselves with any care concerning them. Thus we trust a patron, when we serve him with diligence, without any other certainty of a reward than what our confidence in his generosity affords us. These instances may give us some idea of that trust which we ought to repose in God; but an idea, in the utmost degree, gross and inadequate. Our trust in God ought to differ from every other trust, as infinity differs from an atom. It ought to transcend every other degree of confidence, as its object is exalted above every degree of created excellence.
But, in our present state, it is impossible to practise this, or any other duty, in perfection. We cannot trust God as we ought, because we cannot know him as we ought. We know, however, that he is infinite in wisdom, in power, and in goodness; that, therefore, he designs the happiness of all his creatures, that he cannot but know the proper means by which this end may be obtained, and that in the use of these means, as he cannot be mistaken, because he is omniscient, so he cannot be defeated, because he is almighty.
We know, therefore, that those whom he shall protect cannot be in danger; that neither the malice of wicked men, nor of wicked angels, can really injure them, but that persecution and danger shall only harass them for a
