How different from all this miserable system of legalism, in every phase thereof, is "the gospel of the glory of the blessed God!" This gospel reveals God himself coming down in perfect grace, and putting away sin by the sacrifice of the cross; putting it away, in the most absolute manner, on the ground of eternal righteousness, inasmuch as Christ suffered for it, having been made sin for us. And not only is God seen putting away sin, but also imparting a new life, even the risen life of his own risen, exalted, and glorified Son, which life every true believer possesses, in virtue of being linked, in God's eternal counsels, with him who was nailed to the cross, but is now on the throne of the Majesty in the heavens. This nature, as we have remarked, he graciously guides by the precepts of his holy word, applied in power by the Holy Ghost. He also animates it by the presentation of indestructible hopes. He reveals, in the distance, "the hope of glory"--"a city which hath foundations"--"a better country, that is an heavenly"--the "many mansions" of the Father's house, on high--"golden harps"--"green palms," and "white robes"--"a kingdom which cannot be moved"--everlasting association with himself, in those regions of bliss and light, where sorrow and darkness can never enter--the unspeakable privilege of being led, throughout the countless ages of eternity, "beside the still waters, and through the green pastures" of redeeming love. How different is all this from the legalist's notion! Instead of calling upon me to educate and manage, by the dogmas of systematic religion, an irremediably corrupt nature, in order that thereby I may surrender an earth that I love, and attain to a heaven which I hate, he, in infinite grace, and on the ground of Christ's accomplished sacrifice, bestows upon me a nature which can enjoy heaven, and a heaven for that nature to enjoy; and, not only a heaven, but himself the unfailing spring of all heaven's joy.
Such is God's most excellent way. Thus he dealt with Abraham. Thus he dealt with Saul of Tarsus. Thus he deals with us. The God of glory showed Abraham a better country than Ur or Charran. He showed Saul of Tarsus a glory so bright, that it closed his eyes to all earth's brightest glories, and caused him to count them all "but dung," that he might win that blessed One who had appeared to him, and whose voice had spoken to his inmost soul. He saw a heavenly Christ in glory; and, throughout the remainder of his course, notwithstanding the weakness of the earthen vessel, that heavenly Christ and that heavenly glory engrossed his whole soul.
"And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land." The presence of the Canaanite in God's land would, necessarily, prove a trial to Abraham. It would be a demand upon his faith and hope, an exercise of heart, a trial of patience. He had left Ur and Charran behind, and come into the country of which "the God of glory" had spoken to him, and there he finds "the Canaanite." But there, too, he finds the Lord. "And the Lord appeared unto Abram, and said, Unto thy seed will I give this land." The connection between the two statements is beautiful and touching. "The Canaanite was then in the land," and lest Abraham's eye should rest upon the Canaanite, the present possessor of the land, Jehovah appears to him as the One who was going to give the land to him and to his seed forever. Thus Abraham was taken up with the Lord, and not with the Canaanite. This is full of instruction for us. The Canaanite in the land is the expression of the power of Satan; but, instead of being occupied with Satan's power to keep us out of the inheritance, we are called to apprehend Christ's power to bring us in. "We wrestle, not with flesh and blood, ... but with spiritual wickedness in the heavenlies." The very sphere into which we are called is the sphere of our conflict. Should this terrify us? By no means. We have Christ there,--a victorious Christ, in whom we are "more than conquerors." Hence, instead of indulging "a spirit of fear," we cultivate a spirit of worship. "And there builded he an _altar_ unto the Lord, who appeared unto him." "And he removed from thence unto a mountain on the east of Bethel, and pitched his _tent_." The altar and the tent give us the two great features of Abraham's character. A worshipper of God, a stranger in the world,--most blessed characteristics! Having nothing on earth,--having our all in God. Abraham had "not so much as to set his foot upon;" but he had God to enjoy, and that was enough.