THE LOCAL PREACHER'S JOURNAL. LONDON: T. WARD & CO., PATERNOSTER ROW; THE REVELATION OF DIVINE GLORY SOLICITED. "AND HE SAID, I BESEECH THEE, SHEW ME THY GLORY."-Exod. xxxiii. 18. A SALUTARY acquaintance with the Father of lights, and the enjoyment of his fellowship, are benefits of the most elevated order. Of Moses it is particularly remarked, that "the Lord knew him by name," and spake to him "face to face, as a man speaketh unto his friend." Such intercourse is productive of the liveliest confidence in the Most High. Answers of peace being granted to his solicitations, the petitions of Moses were repeated and enlarged; he had received promises of grace, and now seeks for revelations of Divine glory. Consider the object of his solicitation—and the importance of his request. I. THE OBJECT OF HIS SOLICITATION. He prays for a manifestation of Divine glory. The luminous display of the Divine presence, called the Shekinah, was denominated "the glory of God," (Lev. xvi. 12;) and by its E 50 REVELATION OF DIVINE GLORY SOLICITED. means the will of the Lord and his favourable regard were indicated. This language denotes likewise that revelation of the Deity which distinguishes the heavenly regions, but which mortals cannot see and live. This is the revelation of "HIS FACE." But "the glory of God" also signifies that manifestation of the Divine perfections which distinguishes the economy of grace, and which we so clearly discover in the person and offices of Christ. This revelation, on earth is said to be a sight of "HIS BACK PARTS"—an imperfect manifestation-" GOD MANIFEST IN THE FLESH." Such the revelation granted to Moses. The plenitude of the Divine glory-"the fulness of the Godhead bodily"-dwells in Christ. (Col. ii. 9. Heb. i. 3.) In him is manifested 1. The glory of Divine wisdom. (Matt. vii. 28.) Col. i. 16.) (John, i. 14. 1 Cor. i. 30. II. THE IMPORTANCE OF HIS REQUEST. 1. The earnestness of the request affords proof of its importance. "I beseech thee," &c. 2. But the influence of the revelation desired furnishes complete demonstration. The manifestation of divine glory promotes humiliation of spirit-improves our acquaintance with the Deity-elevates the mind above the secular vanities of time—assimilates the human character to the purity of the Divine image-and affords an earnest of future bliss. Exod. xxxiv. 8. Isai. vi. 5. 2 Cor. iii. 18. Matt. xvii. 2-5. God forbid that any of us should live another hour without a revelation of that glory which beams in the Saviour's countenance ! May the Lord open the eyes of the blind, that they may see, and seeing-live! Let us habitually contemplate, in the light of "the glorious gospel," the perfections of our adorable Saviour, till it shall be our happiness to stand upon the mount of God, and behold the unclouded splendours of THE BEATIFIC VISION. THE REJECTION OF GOD'S COUNSEL. "BUT THE PHARISEES AND LAWYERS REJECTED THE COUNSEL OF GOD AGAINST THEMSELVES."-Luke, vii. 30. BLINDNESS OF MIND is the unhappy distinction of unbelievers, in what circle soever they move, or whatever profession they make, as THE REJECTION OF GOD'S COUNSEL. 51 members of the visible church of God. (2 Cor. iv. 3, 4.) The pharisees and lawyers might have possessed an intimate acquaintance with the truth; but they "resisted the Holy Ghost," and " contemned the counsel of the Most High"-the humiliating doctrine faithfully preached by the harbinger of Christ. Let us consider the distinguished character of God's counsel-with the criminality and calamitous results of its rejection. I. THE DISTINGUISHED CHARACTER OF GOD'S COUNSEL. This appears 1. In its infallible truth. 2. In its universal adaptation. (Psal. xxxiii. 11.) 3. In its benevolent design. (Isai. xxv. 1.) (Rev. iii. 18.) (John, vi. 63. 1 Cor. ii. 4, 7.) Isai. xlviii. 18.) II. THE CRIMINALITY AND CALAMITOUS RESULTS OF ITS RE JECTION. The rejection of God's counsel is awfully characteristic of mankind. "To the Jews" that counsel is "a stumbling-block;"" and to the Greeks, foolishness." Observe 1. The criminality of its rejection. This is demonstrated both in the nature of the principle from which it arises, and in its practical development. It proceeds from unbelief-the pride of human reasonaversion to the purity of divine truth-ingratitude, &c. It discovers itself by inattention to the Word of Life— persecution of the heralds of salvation-attachment to sensual pursuits-love of the world-or, at best, by a lifeless formality in religion. (Matt. xxi. 25. Mark, xi. 31. Luke, xxii. 67. John, iii. 12; iv. 48; v. 38, 47; vi. 36. John, iii. 19, 20.) 2. The calamitous results of its rejection. It is emphatically observed here that the course pursued by Who then among you are walking "in the counsels of their evil heart?" Let them hear the word of the Lord, and turn at his reproof. "Woe to the rebellious children, saith the Lord, that take counsel, but not of me!" (Isai. xxx. 1-3.) God forbid that we should shun to declare to you the whole of His counsel. "Who 52 THE FAVOUR OF GOD IMPLORED. hath stood in the counsel of God!" Him will the Lord guide with judgment-him will he teach his way. Yea, all such, while sojourning in this desert, may quench their thirsty souls at the fountain of living waters opened in that well-known passage : "THOU SHALT GUIDE ME WITH THY COUNSEL, AND AFTERWARD RECEIVE ME TO GLORY. THE FAVOUR OF GOD IMPLORED. 66 REMEMBER ME, O LORD, WITH THE FAVOUR THAT THOU BEAREST UNTO THY PEOPLE."-Psalm cvi. 4. SINCE we are fully assured, by the testimony of revelation, that the loving-kindness of God is better than life, it will not be difficult, I trust, to command your attention to this most interesting theme. Observe the special objects of the Divine favour-the mode of its development-and the means of attaining its possession. I. ITS SPECIAL OBJECTS. These are, the people of God. They are distinguished1. By their filial confidence in Him. (Rom. viii. 15.) 2. By the spirituality of their affection. 3. By the purity of their conversation. 4. By the rectitude of their deportment. 5. By their zeal in the Divine service. (Titus, ii. 14.) II. ITS DEVELOPMENT (Col. iii. 1, 2.) The favour of God is unfolded to his people 1. In their acceptance. (Ephes. i. 6.) 2. In their admission to his fellowship. (1 John, i. 3.) 3. In the gift of the Holy Ghost. (Rom. viii. 16. 1 Cor. ii. 12.) 4. In efficient support and consolation. (Isai. xli. 8, 10.) 5. In the hope of, and final admission to, eternal life. iii. 2. 1 Thess. iv. 16-18.) III. THE MEANS OF ATTAINING ITS POSSESSION. (1 John, This is taught by the example of the Psalmist. We must seek it in prayer Sincerely, (Psal. lxvi. 18.) Penitently, (Ps. li. 16, 17.) Believingly, (Matt. xxi. 22,) and Importunately, (Matt. xvi. 22-28; Gen. xxxii. 26.) Conclusion:-Examine-admonish—and administer encourage ment. 66 MARY HATH CHOSEN THAT GOOD PART, WHICH SHALL NOT BE TAKEN AWAY FROM HER."-Luke, x. 42. AMONG the holy women whose names are recorded in the sacred woman of sterling piety. Consider the object of her choice-the excellence of that object—and the method of its attainment. I. THE OBJECT OF HER CHOICE. Her decided preference was given to 1. The inestimable treasure of divine knowledge. 2. The consolations of the Redeemer's fellowship. Luke, x. 39. John, xvii. 3. 1 John, i. 3. II. THE EXCELLENCE OF THAT OBJECT. The character of that vital religion to which the undivided affection of Mary was attached, appears 1. In its peculiar adaptation to man's moral circumstances. (Rev. iii. 18.) 2. In its adequate provision for his necessities. (Isai. lv. 1, 2. Phil. iv. 19.) 3. In its permanence. Such is "THAT GOOD PART." (John, iv. 14; x. 27, 28. Rom. viii. 35—39.) III. THE METHOD OF ITS ATTAINMENT. 1. Serious attention to the doctrine of Christ, (ver. 39.) 2. Implicit dependence on his mediation. Matt. vii. 24. John, v. 24; viii. 47; xviii. 37; iii. 36. 1 John, v. 10, 20. "If it seem evil unto you to serve the Lord, choose you this day whom ye will serve :" "but as for me and my house, we will serve the Lord." SPIRITUAL RENOVATION. CREATE IN ME A CLEAN HEART, O GOD; AND RENEW A RIGHT SPIRIT OBSERVATION and the infallible testimony of divine truth are calculated deeply to impress our minds with a conviction of the absolute necessity of holiness. All men are naturally depraved; and "except a man be born again, he cannot see the kingdom of God." (John, iii. 3. Heb. xii. 14.) The Psalmist knew this, and therefore prayed, "Create in me a clean heart, O God." Observe the |