So it is also with others.  The darkness which involves them makes part of their trials.  It is a common trial of the saints.  God 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 God 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 God 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 God, 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 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 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 God, 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.  God 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—­compassed with infirmity—­liable to temptation, and prone to seduction.  God knew his state—­corrected him therefore, to give him a sense of demerit, when he received him into covenant and engaged to be his God.

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 God, and caused him to think lightly of the great supreme.