WE may wonder at these things; but when we confider them as ordered of God, the confideration fhould calm our minds, and bring us to fay with the astonished Shunamite of old, "It is well."*

GOD doth not order forrows to his creatures here, because he delights in their fufferings. "He grieves not willingly, neither afflicts the children of men. He doth it for their profit, that they may be partakers of his holinefs." And which of the faints hath not received benefit from it? Who among them hath not fometimes been ready to adopt the language of the pfalmift, "It is good for me, that I have been afflicted.”

"BORN of the earth, we are earthly”—our affections naturally defcend. We are prone to fet our affections on temporal things, and fet up our reft where there is no abiding. Therefore do we need afflictions to keep us mindful of our fitua tion. Such remains of depravity are left in the renewed, that profperity often corrupts them. But for the forrows and fufferings ordered out to them, they would forget God and lose themselves among the deceitful cares, and infatuating allurements of this ftrange land.

INTERVALS of comfort are,alfo needful for them, Were these denied them, "the fpirits would fail be. fore God, and the fouls which he hath made." And intervals of light and joy are given to refresh, and cheer, and animate them to the duties requir ed in this land of darkness and doubt. But they are not intended to fatisfy. They answer like

* 2 Kings, iv, 26.

ends to the Chriftian during his earthly pilgrimage, as the fruits of Canaan, carried by the fpies into the wilderness did to Ifrael while journeying toward the land of promife-ferve 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 poffeffion.

SUCH may be fome of the reafons of those varied fcenes through which the people of God are doomed to make their way to glory.

OFTEN the faints find themfelves unable to penetrate the defign of heaven in the trials through which lies their way-efpecially in the hidingsof God's face, fo that they cannot difcover 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 fee him." Could he have known the reasons of his trials it would have been a great confolation, but it was denied him, and the reasons of God's hiding his face from him, no less than thofe of his other trials.

Se it is alfo with others. The darkness which involves them makes part of their trials. It is a common trial of the faints. God will have his people live by faith and walk by faith." To live by faith, implies want of fight, and ignorance of the designs of providence. A great part of the good man's trial here, confifts in trusting God with.

out knowing why fuch things are required, or fuch trials ordered out to him. In this way the faints had great trials under the former difpenfations. A veil was then spread over the method of grace, or way in which God would bring falvaEven the religious rites enjoined by the law, were not understood, though they made part of the duties of every day; they remained myfterious, till Chrift removed the covering caft over them; made known the hidden mystery, and opened "the way into the holieft by his blood."

tion to men.

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UNDER every difpenfation religion greatly confifts in referring every thing to God, and trufting in him, without being let into his defigns, or knowing reasons of his orders. 'Bleffed is he who hath not feen, and yet hath believed"-Bleffed is he who without penetrating the designs of heaven trufts in God, and conforms to his requirements, not doubting but all will turn out right-that God will lead him in right ways, though they may be ways which he knows not.

ABRAM difcovered much of this temper-in obedience to divine order he left his father's houfe, and "went forth, not knowing whither he went.” And afterwards, when commanded of God, he took a three days journey, to offer his fon, Ifaac, at the place which fhould be fhewn him.

THE trial of this patriarch, recorded in the text, might be, at that time particularly neceffary. God had then admitted him to a fpecial nearness; and fpecial trials might be requifite to keep him hum. ble, and prevent high thoughts of himself. For

fuch is fallen human nature, that particular diftinctions, even divine communications, though of grace, are apt to be abused; to fofter pride! Though man is poor and dependant, pride is a fin which very easily befets him. If Paul needed fomething to keep him humble when favored with revelations, why not Abram? Abram was then in the body-compaffed with infirmity-liable to. temptation, and prone to feduction. God knew his ftate-corrected him therefore, to give him a fenfe of demerit, when he received him into covenant and engaged to be his God.

ANOTHER defign of his darkness and horror at that time, might be to fill him with awe and reverence of the divine majefty. Had he experienced nothing of this kind, the ftrange familiarity to which he had been admitted of the most high, might have diminished his fear of God, and caus ed him to think lightly of the great fupreme.

THE horror and diftrefs he now experienced, might also serve to prepare him for holy joy, when God fhould lift on him the light of his countenance. Light and joy are moft refreshing when they follow darkness and terror. Therefore the joy of those who have been pricked at their hearts for fin and made to know its exceeding finfulness, when they are brought to hope in divine mercy, and believe themfelves forgiven of God. There is reafon to believe that the forrows of this state will give a zeft to the joys of heaven-the darknefs of this ftate, to the light of that in which darkness is done away--the fear and concern here

experienced, to the fecurity and perfect safety of the Canaan which is above.

SOME think that what Abram experienced on this occafion was intended to intimate God's future dealings with his family. They were honored by being taken into covenant with God, but were to pass through the horror and darkness of Egyptian bondage-the diftreffes of a wilderness ftate, and a war with the Amorites, before they should enjoy the promised land. Some conceive Abram's sufferings at this time, defigned to prefigure the legal difpenfation, under which his feed were to continuc long, and fuffer many things. However this might be, we know that Abram did not find reft in this weary land, unallayed with forrow. 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 trial. The fame is the portion of all the faints. "This is not their reft, becaufe it is polluted." Reft is not to be found on earth. When the re mains of fin fhall be purged away, there will be no more darkness, fear or horror. "The former things will pafs away."

THESE Confiderations teach us what we have to expect while we tabernacle in clay-namely, trials and difficulties, doubts and darkness-thefe must be here our portion. Though we may be children of God, we are not to expect exemption from them till the earthly houfe of our tabernacle is diffolved and we are clothed on with our houfe which is from heaven.