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On the light of God's countenance.

[AUGUST,

will and to do, of his own good, tence-the right hand of God's pleasure. This is the instruc-righteousness, and the light of

his countenance, because he has a favor unto them. Grace is not the effect of nature, but it counteracts every established principle of nature. It is entirely supernatural.

7. They who walk in the light of God's countenance shall grow in grace, make advances in the divine life and progress in sanctification. "Blessed is the people who know the joyful sound, they shall walk, O Lord, in the light of thy countenance." (Psalm lxxxix. 15.). Walking is opposed to rest, and sig

tion and uniform language of God's word. To walk in the light of God's countenance, is to walk by the direction, quickening and strength which that light imparts to them. And they walk no longer than they have that light. When the light of God's countenance is withdrawn, and his face is hidden from them, their strength | immediately fails, they fall into darkness and lose their way."Thou didst hide thy face and I was troubled." It is God who conquers, and drives out their spiritual enemies for them.nifies motion from one object or This the Psalmist acknowledges place towards another; and every in the type of God's driving out step the man takes brings him the Canaanitish nations, and nearer to the place or point tobringing the children of Israel in-wards which he is advancing. If to the promised land-(Ps. xliv. 3.) "For they got not the land in possession by their own sword, neither did their own arm save them but thy right hand and thine arm, and the light of thy conntenance, because thou hadst a favor unto them." This is very pointed and express. "The light of thy countenance," signifies the exercise of that pow-in the light of God's counteer by which God brought the nance, is a step towards the goal children of Israel on their way of perfection-an advancement to Canaan; and "thy right hand towards perfect holiness, and and thine arm,” import the sig- spreads the divine image wider nal and miraculous displays of and deeper in his heart. At this divine power in their behalf.--point he constantly aims, to These the Psalmist acknowledges and celebrates in a devout song of praise. But all these things point with special and ultimate reference to the spiritual journeyings and deliverances of Christians. They have no strength of their own. It is not by their own sword-neither does their own arm save them; but it is the power of omnipo

then, to walk in the light of God's countenance, implies, as we have seen, the moral likeness of God in the heart, or the being and exercises of grace supported by divine power, and perfect conformity to God, be the object and tendency of his desires; then it will follow that every step the Christian takes, while walking

cleanse himself from all filthi-
ness of the flesh and spirit, and
perfect holiness in the fear of
God.". This is the object of all
his spiritual warfare, and his un-
wearied struggles with the re-
maining corruptions of his heart;
and nothing short of this can
bound, or completely satisfy his
desires.
desires. The Psalmist exults
in the prospect of this.

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for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness." Perfect likeness to God is the perfect happiness of the soul. Towards this, the christian is aiming and advancing; though his progress be unequal -at some times rapid, and at others feeble and slow, and almost motionless; yet, he never contents himself with any present attainments. He is commanded to grow in grace, and in the knowledge of his Lord and Saviour. And Paul saith, "Not that I have attained, or am already perfect, but this one thing, I do forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus."

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have no assurance or certainty, that he shall continue thus to do hereafter he might lose it all tomorrow and forever after walk in total darkness, and never behold the face of God in righteousness. Eut here comes in an absolute, unlimited promise and binds the blessing with all the sincerity of infinite truth."They chall walk, Oh Lord, in the light of thy countenance." This gives the finishing stroke to the present joy and comfort of the Christian. This is the life and strength of all his hopes. This affords that strong conselation of hope, which as an anchor to the soul, both sure and steadfast entereth into that within the vail.

Thus have we considered in a variety of particulars, what things are implied in walking in the light of God's countenance. And now to bring them all to a point, these are the essential properties of the character.— They embrace the gospel plan of salvation, and build their hopes upon the righteousness of Christ alone. As a natural fruit of this temper of mind, and a precious benefit of a justified state, they enjoy sweet peace, calmness and serenity of mind. Thev are weaned from the world and all the enjoyments of time, and place their supreme happiness and delight in the enjoyment of God.They enjoy an holy nearness to him, a sense of his gracious presence, and have sweet access

Lastly. What completes the present comfort of the saints and gives assurance of future glory, is this, that they shall persevere, and never fall from grace-that they shall hold on their way thro' faith unto salvation. This depends wholly upon the eternal purpose, and free promise of God, and could never be certainly known to us in the present state, had not God been pleased to reveal it to us in the declarations, and promises of his word; for there is nothing in the nature of grace, that prevents it being lost. It is nothing but God's power which keeps it alive, and nothing but God's promise which secures it into the divine mercy seat. They future. Otherwise, the person are faithful and conscientious in who is conscious that he now all the outward duties of Chrishas grace-and that he now tianity. They are absolutely walks in the light of God's coun-dependent upon the constant and tenance, and that he has already special influences of God's spirit, made advances in the divine for the preservation of their life and grown in grace, could spiritual life and the holy exerVOL. V. No. 2. G

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cises of grace. They grow They grow in grace-make advances in the divine life and progress in sanctification; and, to crown all, they have assurance of persevering in grace unto glory.

These compose the character and blessedness of those who know the joyful sound, and walk in the light of God's countenance. And is not this a very excellent character? Is it not a most happy state? Every thing excellent and desirable is contained in it. All we can rationally wish for, and more than our most raised imaginations can conceive, or our most unbounded desires can grasp.— And now let me ask the reader, in a serious review of the subject, to apply each particular which has been suggested, to his own heart, with this question, Have I ever found the knowledge of this truth, and of this enjoyment by my own experience? Here are various traits of the Christian character, and if you cannot find yourself described in any of them, you have reason to draw the conclusion that you never possessed it; that you know what it is to walk in the light of God's countenance, but are ignorant of the joyful sound of mercy-at heart an enemy to God; walking in darkness without light, without hope and without God in the world. Remember the words of Christ, "If thine eye be evil thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness?" Can this be to you a state of rest and quietude? You have no true peace. You really enjoy nothing, while you enjoy not Cod. And you are igno

[AUGUST,

rant of true beauty while blind to the glory of the divine character. What advantage do you expect to reap from the institutions of the gospel, while you continue to reject Christ—to despise all the offers of his grace, and in the clearest light that ever shone, are blind to the truth. Know assuredly, that your spiritual blindness is your most aggravated guilt--your spiritual death is your condemnation, and that, which, if persisted in, will finally sink you to the lowest hell. "This is the condemnation that light hath come into the world, and men loved darkness rather than light because their deeds are evil.”— Oh repent of your sins-believe on the Lord Jesus Christ, and walk in the light of God's countenance. "Then shall you

know, if you follow on to know the Lord, that his going forth is prepared as the morning, and he shall come to you as the rain, as the latter and the former rain unto the earth.”

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intelligent creature according to | tion is most ardent and sincere ;

sin may be enthroned in the heart, and selfishness flow in every channel of the life. A lov

the rank which he holds, and the character which he sustains, when compared with universal being. When the mind is prop-ing parent may, through a selferly illuminated with scripture truths, the bible will be found to contain no doctrine repugnant to reason. None to which a virtuous mind will not cordially as

sent.

But to prevent the possibility of misconception, all that is meant by reason, as here used, is, that the nature of holiness, after once suggested by scripture, is agreeable to reason. It is rational. Therefore, in this sense of the word reason; a view of the nature of holiness will be taken to show, in the first place, by rational arguments, in what its nature consists; and to what it tends. Then secondly this view will be compared with the declarations of holy writ.

I. A view of the nature of holiness according to reason.

All love may be divided into two kinds. That love which is sinful; and that love which is holy. The former may be sumed up in selfishness.

ish spirit, so far misjudge, as, by threats, to compel a darling child to sin. And a world of sinners from a similar selfish love, can, bid defiance to their lawful sovereign.

Holiness, or that love which constitutes moral virtue, may be comprised under the following heads; subdividing it into the love of benevolence; the love of complacence; the love of gratitude; and the love of esteem.

1. The love of benevolence has for its object universal being; or it is a wishing well to all intelligent beings susceptible of happiness. Every being, so far as he exercises this love, is so far holy.

2. The love of complacence has for its object all being possessed of a degree of positive holiness; or it is that affection which is exercised towards all beings, who exercise the love of benevolence. And this love of complacenco flows forth from a And the better to understand holy being, on account of the the nature of the latter, or of pleasure experienced in beholdthat which constitutes holiness;ing another possessed of the propriety may suffer a remark same benevolent spirit. on that which centres in self, 3. The love of gratitude has and constitutes sin, or is not in for its object, a benefactor; or itself of a holy nature. The it is that affection, which is exaffection which exists between ercised towards a being on acparticular friends, husband and count of some favor received. wife, parent and child; which 4. The love of esteem implies unites societies and empires; some greater worthiness, or exand which encircles other worlds; | cellence, in the being who is the so far as it proceeds from no high-subject of esteem. Though ever principle than natural affec-ery intelligent being is a proper tion, animal passion, or selfish- object of the love of benevolence; ness, has nothing of a holy na- and every being, who has any ture. Even in the dearest rela- degree of positive holiness, is tion in life, and where the affec-deserving of the love of compla

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Nature of Holiness,

[AUGUST,

cence; and every benefactor, of | consistent with universal good. It is not required, that a being should have no regard to his own happiness, in order to render him benevolent. Every intelligent being is supposed to regard himself, according to his worth, in the scale of universal | being; and to act a rational part, in secking his own happiness, in a way consistent with the whole. A familiar comparison for illucidation.

the love of gratitude; yet the love of esteem, is founded on the comparative worth, or excellence, which exists, between two or more beings, both, or all of | whom, may be supposed fit objects of the love of complacence. Though the love of complacence; the love of gratitude; and the love of esteem; have each of them some characteristic, which distinguishes the one, from the other; and also all of them, from the love of benevolence; yet benevolence, as a general term, includes all the rest. Or, all the rest, presuppose it as their foundation. For it is the nature of benevolence, or holiness to flow forth in love, proportioned in its degree to the worthiness of the being, towards whom it is exercised; when this particular being, is compared with universal being. Suppose then a particular person to be deserving of the love of esteem. On the principles of benevolence, such a person, because more worthy, is not only to be loved with a peculiar affection ; but to be loved more, than though he was regarded simply as an intelligent being; more, than tho' he were worthy of complacence to a certain degree, but not to that degree sufficient to entitle him to the love of esteem.

Benevolence is, in its nature, opposed to selfishness. And to distinguish it from selfishness, it is termed disinterested benerolence, or disinterested affection. The affection is disinterested, but not uninterested. Uninterested, supposes no interest at all. Disinterested, supposes no private interest. The former, in every particular, is opposed to self. The latter, so far, as self is in

A judge in his decisions, may be free from every shadow of a selfish bias. Yet as the judge himself, forms one of the community, and is one of universal being he is not wholly uninterested in the decision which he makes. As an individual, his own happiness is equally affected, with that of every other individual though all thoughts about his own person, may, at the time, be banished from his mind. It is utterly impossible, for him to act, in any sense, without being himself, some way or other, either directly or indirectly, affected in a greater or less degree. No action, and not one thought, of any intelligent being, can, with strict propriety, be termed uninterested. But though the judge cannot be supposed to act wholly uninterestedly; or, considering the relation in which he stands to community, and to universal being; as it is impossible, that his own happiness, should, in no point of view, be any ways affected; yet he may be supposed to act entirely disinterestedly; that is, in such a manner, as not to advance private interest, by sacrificing, public happiness.

Suppose further

Say the judge, when compar ed with the community, has

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