Part 4 (2/2)
Another design of his darkness and horror at that time, might be to fill him with awe and reverence of the divine majesty. Had he experienced nothing of this kind, the strange familiarity to which he had been admitted of the most high, might have diminished his fear of G.o.d, and caused him to think lightly of the great supreme.
The horror and distress he now experienced might also serve to prepare him for holy joy, when G.o.d should lift on him the light of his countenance. Light and joy are most refres.h.i.+ng when they follow darkness and terror. Therefore the joy of those who have been p.r.i.c.ked in their hearts for sin and made to know its exceeding sinfulness, when they are brought to hope in divine mercy, and believe themselves forgiven of G.o.d. There is reason to believe that the sorrows of this state will give a zest to the joys of heaven--the darkness of this state, to the light of that in which darkness is done away--the fear and concern here.
Some think that what Abram experienced on this occasion was intended to intimate G.o.d's future dealings with his family. They were honored by being taken into covenant with G.o.d, but were to pa.s.s through the horror and darkness of Egyptian bondage--the distress of a wilderness state, and a war with the Amorites, before they should enjoy the promised land. Some conceive Abram's sufferings at this time, designed to prefigure the legal dispensation, under which his seed were to continue long and suffer many things. However this might be, we know that Abram did not find rest in this weary land, unallayed with sorrow. He was doomed to make his way through darkness, doubts and difficulties.
Such was the portion of this father of the faithful, while he remained in the body and continued on trail. The same is the portion of all the saints. ”This is not their rest, because it is polluted.” Rest is not to be found on earth. When the remains of sin shall be purged away, there will be no more darkness, fear or horror. ”The former thing will pa.s.s away”
These considerations teach us what we have to expect while we tabernacle in clay--namely, trials and difficulties, doubts and darkness--these must be here our portion. Though we may be children of G.o.d, we are not to expect exemption from them till the earthly house of our tabernacle is dissolved and we are clothed on with our house which is from heaven.
Those who are strangers to religion may flatter themselves that should they attain renewing grace and get evidence of it, they should no more suffer from fear or horror, or the hidings of G.o.d's face, but that G.o.d would smile incessantly upon them and cause them to go on their way rejoicing. But this is far from being the case. Though when persons first attain a hope towards G.o.d, they are glad, their joy is soon interrupted--doubts and fears arise--their way is dark--”G.o.d hideth his face that they cannot behold him. O that I were as in months past --when G.o.d preserved me--when his candle s.h.i.+ned upon my head, and by his light I walked through darkness--when the Almighty was yet with me.”
This hath been the complaint of many others beside benighted Job. It is often the language of the saints while in this dark world. ”G.o.d often hides his face from those whom his soul loves, so that they walk on and are sad.” This makes them long for heaven, because there ”will be no night there, neither sorrow, nor crying, nor any more death.”
In this life sanctification is imperfect. The saints carry about in them a ”body of death.” While this continues, they cannot have uninterrupted peace, but must have intervals of darkness and doubt.
Those who have gone before us have often been troubled and distressed, and gone on their way sorrowing.
This is the fruit of sin. Man was doomed to it at the apostasy. It hath been from that time the portion of humanity. None hath been exempted. Those whom St. John saw walking in white robes and rejoicing in glory, had ”come out of great tribulation.”
We can hope for nothing better than to ”be followers of them who through faith and patience inherit the promises.” We must travel the same road and can promise ourselves no better accommodations on our journey. If Abram, the friend, of G.o.d, felt _horror of great darkness_, after he had been called of G.o.d, we have no reason to expect trials less severe.
Let us not be discouraged, or saint in our minds. The way to glory lies through this dreary land--to us there is no other way. But the end will be light. If we keep heaven in our eye, and press on unmoved by the difficulties, and unawed by the dangers which lie in our way, ”our labor will not be in vain in the Lord.” G.o.d will be with us. He will not leave us comfortless; but will support us under difficulties and guard us to his kingdom. After we shall have suffered awhile, he will call us from our labors, and reward us with eternal rewards.
”Then shall we obtain joy gladness, and sorrow and mourning shall flee away.” And the time is short.
”He which testifieth these things, saith, surely I come quickly.
Amen.” May we have such evidence of an interest in him, as may dispose us to answer, ”Even so come Lord Jesus.”
SERMON VI.
Divine Impartiality Considered.
Romans ii. 11.
”For there is no respect of persons with G.o.d.”
The divine impartiality is often a.s.serted in the holy scriptures; and the a.s.sertion coincides with our natural ideas of deity. The pagans indeed attributed to their G.o.ds, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view. But it is natural to mankind to fancy the deity such an one as themselves.
The origin of many erroneous conceptions of the divinity may be found in the persons who entertain them. To the jaundiced eye, objects appear discolored. To a mind thoroughly depraved, the source of truth may seem distorted. Therefore the hope of the Epicure--therefore the portrait which some have drawn of the divine sovereign, rather resembling an earthly despot, than the Jehovah of the bible! YET G.o.d is visible in his works and ways. ”They are fools and without excuse, who say, there is no G.o.d.” And as far as G.o.d appears in the works of creation and providence, he appears as he is. Pa.s.sion, prejudice, or depravity may disfigure or hide him; but as far as the discoveries which G.o.d hath made of himself are received, his true character is discerned.
Of this character impartiality const.i.tutes an essential part. ”G.o.d is a rock, his work is perfect; for all his ways are judgment; a G.o.d of truth, and without iniquity; just and right is he.”
This representation agrees with reason. According to his sense of it, every man will subscribe it. Yet different apprehensions are entertained respecting the divine impartiality, as respecting every thing else. The ideas which some receive others reject as unreasonable. This is not strange. Minds differ, no less than bodies.
We propose, with deference, now to _exhibit our views of this interesting subject, the divine impartiality_, especially as it respects man.
This is the branch of divine impartiality referred to in the text, and commonly in the scriptures--_There is no respect of PERSONS with G.o.d_.
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