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 God 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 God. 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 God 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