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tures, uncorrupted by the fancies of the ungodly, and spoken and written by holy men of God, as they were moved by the Holy Ghost. To these let us give heed, for they are genuine and able to make us wise unto salvation.

rich blessing of the holy scrip- | countenance, and which perhaps comprehend, and include all oth ers, viz. spiritual direction, or instruction, and spiritual comfort. In the one view is signified that peculiar, gracious, and complacential regard, with which God beholds, approves and blesses his covenant people, and in the other, the blessed enjoyment of God's love and favor, manifested

PHILAGIOS.

"On the Light of God's counte- by the graces and benefits which he bestows.

nance.

[Contin. from vol. iv. page 478.]

NO. 2.

What is meant by the light of

God's countenance? And what is

implied in walking in the light

God's countenance ?

THE

of

HESE are scripture expressions, and tho' figurative, are highly significant. The metaphor is taken from a well 'known circumstance in human life, and applied to the Most High. As the affections of mankind are painted in their faces, by which they express their favor or dislike, hence the index naturally and insensibly becomes used to signify the thing indicated: so that by a man of a smiling, or of a frowning countenance, we commonly mean a man who feels friendship and pleasure at heart, or one who is unfriendly and displeased. And because men by their countenances express their anger or love, hence it is that when attributed to God, who is said sometimes to lift up the light of his countenance upon his people, at other times to hide his face or countenance, it signifies either his grace and favor, or his anger and displeasure. These two, therefore, seem to be the leading and principal ideas expressed by the light of God's

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1. To walk in the light of God's countenance implies de liverance from self-righteousness, self-dependence, and legal hopes. The character appears in every respect an exact contrast to that which is represented in the 50th of Isaiah, "Behold all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled this shall ye have of mine hand, ye shall lie down in sorrow." How completely is the picture here reversed. This is perfectly descriptive of a self-righteous character, who thinks, by the merit of his own righteousness, to atone for past sins, and recom mend himself to the favor and acceptance of God. And on this foundation he builds his confident hope of heaven and eternal happiness.

It is curious and instructive to observe how carefully and pointedly this passage is worded to distinguish this character from the one who walks in the light

acter is kept up throughout, not only in the description of their conduct, but of its consequences and final issue. Instead of being justified, they are condemn

they are accursed, and instead of
being received to glory, they
will be crushed down to hell, and
made the miserable monuments
of God's eternal vengeance.
"This shall ye receive of mine
hand, saith the Lord, ye shall lie
down in sorrow."

of God's countenance; and especially, to guard against the idea of his having any, even the smallest degree of spiritual lightor that his exercises are affectby any kind of special or super-ed-instead of being blessed, natural divine agency-but that they are his own-congenial with his corrupt nature-the proper, genuine fruits of his own carnal heart. They kindle a fire, not God. They receive no spiritual light from him. They compass themselves about with sparks. "Walk in the light of your fire." This is directly opposite to that of walking in the light ofGod's countenance. As opposite as darkness to light, or the nature of the sinner to the nature of God. The fire which they have kindled, signifies their own fancied goodness, and inherent moral virtue, together with the sufficiency of their own natural reason and understanding. This is blown up by their blind imaginations and wicked desires.-At this fire they warm themselves, and derive their supplies of direction and strength.Walking in the light of their own fire, means their practising in conformity with their own polluted consciences, misguided reasons, and corrupt inclinations. The sparks with which they compass themselves, are emitted from the fire they have enkindled, and in the lightnance, and the teachings of his of which they walk, and are of Spirit. This is the nature of the same nature. These are light, to discover real objects, their good works which flow and not to conceal them. from hearts of pride, and oppo- things that are reproved, are sition to God. With these they made manifest by the light: for compass themselves on every whatsoever doth make manifest, side. They lay them thick a- is round them, to guard their consciences from the conviction of truth, and the painful sensations of guilt. The contrast of char

Such is the character, state and end of all self-righteous persons, and self-deceived hypocrites; and I have dwelt the longer upon it, as it is an entire contrast to the character in contemplation. Opposites viewed in connection, set off each other to better advantage, and in a clearer point of light. This is the end proposed. Let us now attend to the counterpart, and draw the opposite picture, by this rule, that whatever is essentially contrary and disagreeing to the character expressed by walking in the light of their own fire, essentially belongs to that character expressed by walking in the light of God's countenance. And we are led to see, that all those things which lie hidden, and undiscovered to the impenitent heart, are brought to view by the light of God's counte

"All

light. Wherefore he saith awake thou that sleepest, and arise from the dead, and Christ shall give the light." (Eph. v. 13, 14.) Here the impenitent

struction, teaches, and enforces these things as divine truth. In our former number, it was shewn that God is a sun, and Christ the light of the world-that Christians from their relation and moral likeness to him, are also called the light of the world

that the word of God is light, and his commandment a lamp; and his Gospel is, in the most eminent sense, light, the most glorious light that ever shone

upon our dark and benighted world. And they all join to manifest these things and estabThe

Apostle Paul saith, "I was alive without the law once;" that is, he walked in the light of his own fire, and compassed himself with the sparks of his own kindling.

came sin revived, and I died." Here was a final end of all his

sinner is represented as both asleep and dead, and he must awake and arise from the dead before he can receive that light which Christ gives. It is not the sleeping nor the dead who can see. Destitute of spiritual life, they are ignorant of their own hearts, blind to their true characters, to the character of God, and the Saviour, and hence, elated with pride, they build high towering hopes upon the sandy foundation of their own righteousness and strength. But the true believer hath not so learned Christ, nor himself.-lish them as divinely true. Truth discovers error. The light of God's countenance doth not conceal men's corruptions and wickedness, but brings their most secret abominations to view as in open day light, and shews" But when the commandment the sinner to himself as a lost, guilty, helpless, and hell deserving creature. Saith the Psalm-legal hopes, and pharisaical ist, "Thou hast set our iniqui- righteousness. He saw himself ties before thee, our secret sins utterly lost, ruined and helpless in the light of thy countenance." and that nothing short of the righA view of God ever gives us an teousness of Christ, and the arm humbling sense of ourselves. of God's free sovereign mercy "The soul that is spiritually en- could save him. This is the lightened, will freely own him- glorious end and design of the self wholly in the wrong, and gospel, to exalt God, and humble God altogether right. He will man, that no flesh should glory voluntarily acknowledge his na- in his presence. To this truth, ture to be total enmity against all who walk in the light of God that he never rendered God's countenance will cheerany true obedience to his lawfully subscribe. This has been that in him, naturally dwelleth the creed of the Godly in all no good thing-that he can make ages. And I am bold to say, no atonement for the smallest of his past sins--can offer no justifying righteousness to God that he is absolutely dependent on free sovereign mercy, thro' the merits of Christ, and has no other foundation to pray for mercy, or hope for salvation.

Every thing called spiritual light, and affording spiritual in

that there is not a real Christian on earth, but what in the right understanding of these doctrines, will freely and joyfully acknowledge them, the words of eternal life. They, whom God justifies, do ever condemn themselves, and in the same degree as we enjoy the light of God's countenance, we shall be

filled with self loathing and ab- | in the light of God's counte horrence. These were the humbling views of Job, in the clear manifestations of God's glory and gracious presence. "I have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes." So the Prophet Habakkuk, "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself." And the Apostle Paul: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief."

nance, see things in their true light. He sees and acknowledges the infinite holiness of the divine character, law and government. He is made acquainted with the pride and pollution of his own heart, and the vileness and guilt of his own character, with corresponding exercises of his affections. And by being thus happily prepared to receive the salvation of Christ, he becomes sweetly conformed to the methods of divine grace, as they are revealed in the glori❤ ous dispensation of the gospel.

An anecdote related by Mr. Rutherford, is in point, and in the plain stile of that day manifests the true christian spirit, in a distinguishing point of view. David Dixon, was an eminently pious Scotch divine, who flourished in the days of the high church persecution in Scotland, and through life was a laborious and successful minister of Christ. The good man lay upon his death bed, and being asked by a religious friend who was making him a parting visit, what was the present state of his mind, and his feelings and exercises in a view of the eternal world by your faithfulness in the cause of Christ, we trust you have laid a foundation for great comfort in a dying hour:he replied in these memorable words-I have gathered up all my works both good and bad, and thrown them down together in a heap before the Lord, and have run away from them all to Christ, and in him I find sweet rest and peace.

Thus doth the soul who walks
VOL. V. No. 1.

2. They who walk in the light of God's countenance, do enjoy sweet peace, calmness and se renity of mind. This is pecul iar to them. They only have true peace; and this necessarily arises from right apprehensions of the truth, and right exerci ses of heart towards God's char acter, government and grace. As to the wicked, who walk, by the light of their own fire, which is the same as total dakness, and whose hearts are unreconciled to God and his ways-opposed to his character and government, his law and his gospelthey have no true peace or com fort, and it is naturally, absolutely, and forever impossible that they should have. All their attempts to climb up some other way to Heaven are vain and fruitless. They are actually opposing the only methods, and the eternal purposes of God's grace, resisting the arm of omnipotence, and as briars and thorns or stubble fully dry, they are setting themselves in battle array against the devouring flames. Their sensual pleasures are low and grovelling; and embittered with remorse. Their C

expectations from the creature are unanswered; their desires unsatisfied; their hopes are dashed with vexation, and terminate in disappointment. The divine determination is an insuperable and an eternal bar in the way of that happiness and enjoyment, they desire, and are anxiously seeking to obtain. They have, therefore, no rest, but are like the troubled sea whose waters continually cast up mire and dirt. There is no peace, saith my God to the wicked."

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But the blessed soul who is humbled and conformed to God, and walks in the light of his countenance, is delivered from this thraldom and wretchedness, this miserable state of vassalage and slavery to his corruptions and lusts. In an hearty sub. mission to God, there is true peace by humbling himself he is exalted--by giving all up, he enjoys all, and by dying to himself, he lives to God. The light of God's countenance not only shews him to himself, but shews him the glory of God, with a transforming energy upon his soul. It not only discovers to him his spiritual weakness and wants, his sickness and wounds, his wretchedness and guilt; but also his fullness and strength, his remedy and cure, his happiness and salvation, and sweetly applies these precious benefits to his soul, in the pardon of sin, peace of conscience, and joy in the Holy Ghost. In Christ he discovers an infinite fulness of all that he wants. Here is just such a Saviour as he needs, and just such a happiness as he desires. In him he enjoys sweet peace. Reconciled to God, he appears altogether right-his character infinitely amiable, beauti

ful, glorious-all his ways judgment and truth-his Providence kind and gracious, and all his government infinitely wise and good. His mind is enlarged, and he no longer thinks and acts upon the small, narrow scale of the selfish contracted mind. He embraces, and contemplates in a general view, the eternal plan of divine grace, and by faith considers every creature, and every event, as being in their various ways designed to subserve the great and important end God hath in view in the creation and government of the world. In this view he considers every thing to be right, and wishes for no alteration, or that any thing should be in any respect different from what it is. And what can disturb the peace and comfort of the soul possessed of these views, and in the full exercise of this temper of mind? If God reign, he must be hap py. "Great peace have they that love thy law, and nothing shall offend them." And we learn from sundry scriptures, that it is the light of God's countenance, which thus enlarges, enlightens, settles and comforts the soul. Such was the benediction with which Aaron and his sons were directed to bless the children of Israel (Numbers v. 24.) "The Lord bless thee and keep thee. The Lord make his face to shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace." And in Psalm xxi. 6. "Thou hast made him most blessed for ever-thou hast made him exceeding glad with thy countenance." A contrast to this we find in the 30th Psalm, "thou didst hide thy face, and I was

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