Part 4 (1/2)
A deep _sleep fell upon Abram_. This was not a natural sleep. There is no probability that he would have given way to weakness, and fallen into a common sleep, while engaged in covenanting with G.o.d; binding himself with solemn engagements, and receiving tokens of the divine favor, and the promise of blessings for a great while to come. If he could have slept while receiving such manifestations of the divine friends.h.i.+p, it is not probable that his dreams would have been terrifying: His situation would rather have inspired joyful sensations, and exciting pleasing expectations. THAT which for want of language more pertinent and expressive, is here termed sleep, seems to have been divine ecstasy--such influence of the holy spirit operating in the soul, as locked it up from everything earthly, and shut out worldly things, as effectually as a deep sleep, which shuts up the soul and closeth all its avenues, so that nothing terrestrial can find admittance.
This was often experienced by the prophets, when G.o.d revealed himself to them, and made known his will. Thus Daniel, when the angel Gabriel was sent to solve his doubts, and let him into futurity--”Now as he was speaking with me, I was in a deep sleep on my face toward the ground.” The holy prophet, filled with fear at the approach of the celestial messenger, could not have fallen asleep, like some careless attendant in the house of G.o.d. Yet such is the language used to express his situation at that time, and afterwards on a similar occasion.* The three disciples, who witnessed the transfiguration, experienced similar sensations--sensations which absorbed the soul, and shut out terrestrial objects, which the evangelist compares to sleep.
* Daniel viii. 18, x. 9.
But why was Abram's joy, occasioned by the communications of the morning, so soon turned to horror.
The reasons are with him ”Whose judgments are unsearchable, and his ways past finding out.” We may observe, however, that such is the way of G.o.d with man, while here on trial. If at any time a person seems peculiarly favored of heaven, something of a different nature is commonly set over against it. Perhaps to remind him that this is not his rest. We seldom enjoy prosperity without a sensible mixture of adversity; or without somewhat adverse following in quick succession.
”Even in laughter, the heart is sorrowful, and the end of mirth is heaviness.” Neither are special trials or sorrows sent alone; comforts and consolations are usually joined with the, or soon succeed them. If we consider the matter, we shall observe this in ourselves; and may often discover it in others. We see it in the history of this patriarch, and that of many of his descendants.
The pilgrimage of Jacob, how remarkably diversified with good and evil, with joy and sorrow? That also of Joseph--of Moses--of Daniel?
At times each of these were raised high and brought low--sometimes found themselves at the summit of earthly honor and felicity; at other times, were cast down, and hope seemed ready to forsake them.
In the history of Job the same things are exemplified in still stronger colors. That holy man experienced the extremes of honor and infamy, joy and grief, hope and terror. The prophets and apostles, pa.s.sed through scenes in many respects similar; their joys and sorrows were contrasted to each other. Daniel's mournings and fastings were followed with remarkable discoveries and cheering revelations; but the divine communications were almost too strong for frail humanity; they filled him with dismay, and had well nigh destroyed his mortal body.
”He fainted and was sick certain days.”
St. Paul was ”caught up into paradise and heard unspeakable words, which it was not possible for a man to utter”--had a view of the ineffable glory of the upper world; but trials no less remarkable, and very severe, were contrasted to those strange distinctions, and more than earthly joys! ”Lest I should be exalted above measure, through the abundance of the revelations, there was given me a thorn in the flesh, a messenger of Satan to buffet me, lest I should be exalted above measure.” *
* 2 Corinthians xii. 4-7.
St. john suffered sore persecutions--was banished from the society of his fellow Christians, if not from the society of men. But divine discoveries repaid all his sufferings--heaven's ineffable glories were opened to his view! What he witnessed could be but very partially communicated. Language is weak; only faint hints and general intimations could be given of the ”glory which is to be revealed.” But the suffering apostle enjoyed it, and was supported, yea, enraptured by it.
This life is filled with changes. Good and evil, hope and fear, light and darkness, are set over against each other. The saints, while they dwell in the dust, sometimes walk in darkness, and have their hours of gloom and horror--”The whole creation groaneth and travaileth together in pain until now--Even those who have the first fruits of the spirit, groan within themselves, waiting for--the redemption of the body.
Those of whom the world is not worthy, are often in heaviness, through manifold temptations.”
We may wonder at these things: but when we consider them as ordered of G.o.d, the consideration, should calm our minds, and bring us to say with the astonished Shunamite of old, ”It is well.” *
* 2 Kings iv. 26.
G.o.d doth not order sorrows to his creatures here, because he delights in their sufferings. ”He grieves not willingly, neither afflicts the children of men. He doth it for their profit, that they may be partakers of his holiness.” And which of the saints hath not received benefit from it? Who among them hath not sometimes been ready to adopt the language of the psalmist, ”It is good for me, that I have been afflicted.”
”Born of the earth, we are earthly”--our afflictions naturally descend. We are p.r.o.ne to set our affections on temporal things, and set up our rest where there is no abiding. Therefore do we need afflictions to keep us mindful of our situation. Such remains of depravity are left in the renewed, that prosperity often corrupts them. But for the sorrows and sufferings ordered out to them, they would forget G.o.d and lose themselves among the deceitful cares, and infatuating allurements of this strange land.
Intervals of comfort are also needful for them. Were these denied them, ”the spirits would fail before G.o.d, and the souls which he hath made.” And intervals of light and joy are given to refresh and cheer, and animate them to the duties required in this land of darkness and doubt. But they are not intended to satisfy. They answer like ends to the Christian during his earthly pilgrimage, as the fruits of Canaan, carried by the spies into the wilderness did to Israel while journeying toward the land of promise--serve to give them a glance of the good things prepared for them, to increase their longings after them, and animate them to press forward and make their way to the possession.
Such may be some of the reasons of those varied scenes through which the people of G.o.d are doomed to make their way to glory.
Often the saints find themselves unable to penetrate the design of heaven in the trials through which lies their way--especially in the hidings of G.o.d's face, so that they cannot discover him. This made no small part of Job's trial--”Behold I go forward but he is not there; and backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him.” Could he have known the reasons of his trials it would have been a great consolations, but it was denied him, and the reasons of G.o.d's hiding his face from him, no less than those of his other trials.
So it is also with others. The darkness which involves them makes part of their trials. It is a common trial of the saints. G.o.d will have his people ”live by faith and walk by faith.” To live by faith, implies want of light, and ignorance of the designs of providence. A great part of the good man's trial here, consists in trusting G.o.d without knowing why such things are required, or such trails ordered out to him. In this way the saints had great trials under the former dispensations. A veil was then spread over the method of grace, or way in which G.o.d would bring salvation to men. Even the religious rites enjoined by the law, were not understood, though they made part of the duties of every day; they remained mysterious, till Christ removed the covering cast over them; made known the hidden mystery, and opened ”the way into the holiest by his blood.”
Under every dispensation religion greatly consists in referring every thing to G.o.d, and trusting in him, without being let into his designs, or knowing reasons of his orders. ”Blessed is he who hath not seen and yet hath believed”--Blessed is he who without penetrating the designs of heaven trusts in G.o.d, and conforms to his requirements, not doubting but all will turn out right--that G.o.d will lead him in right ways, though they may be ways which he knows not.
Abram discovered much of this temper--in obedience to divine order he left his father's house, and ”went forth, not knowing whither he went.” And afterwards, when commanded of G.o.d, he took a three days journey, to offer his son, Isaac, at the place which should be shewn him.
The trial of this patriarch, recorded in the text, might be, at that time particularly necessary. G.o.d had then admitted him to special nearness; and special trials might be requisite to keep him humble, and prevent high thoughts of himself. For such is fallen human nature, that particular distinctions, even divine communications, though of grace, are apt to be abused; to foster pride! Though man is poor and dependant, pride is a sin which very easily besets him. If Paul needed something to keep him humble when favored with revelations, why not Abram? Abram was then in the body--compa.s.sed with infirmity--liable to temptation, and p.r.o.ne to seduction. G.o.d knew his state--corrected him therefore, to give him a sense of demerit, when he received him into covenant and engaged to be his G.o.d.