that nothing new is to be expected in the preaching of the Gospel. What is new must, on that very account, be false.. Yet many persons seem anxious to discover something which was never heard of before; something which is to operate as a charm in effecting their salvation. All that can be delivered by the ablest men has been already revealed in the holy Scriptures; and there truths will be found to be clear in proportion to their importance. Let none of us, then, neglect the treasure we already possess, in order to go in search of something new. Let us take the Bible into our hands, allowing to it its just weight and authority, and it will not fail plainly to make known to us the whole counsel of God.

The desire of novelty often leads to fatal consequences. Many are ever seeking, but never find the truth. Many love to repeat some favourite expression, or to dwell on some favourite topic, to the neglect of more important points. Many cherish a fond regard to doctrines, without attending to practice; while some make use even of religion itself to stifle the remonstrances of conscience. Hence, too, come dissensions in the church. One says, "I am of Paul; another, I am of Apollos ;" and thus, as the Apostle tells us, they "prove themselves yet carnal." It has been the policy of Satan to undermine the church rather than to

attack it openly. An avowed denial of any truth would alarm the mind; but the exaltation of one part of the Gospel, to the disparagement of the rest, is not so soon perceived to be equally productive of danger.

Lastly: Let us ever remember, that it is the practical application of old and well-known truths to the conscience which is chiefly wanted, and from which Satan would divert our attention. What does the mere speculative belief of any truth avail, if it be not brought into effect? You believe, for instance, the sinfulness of your nature: -then, mark it well; trace it through all its windings; cherish tenderness of conscience; confess your sins before God; be deeply humbled for them; strive against them, in the name of Jesus Christ. Thus you will walk in the right way. The hour is at hand, when empty words will not be allowed as a substitute for holy deeds. We may build upon the true Foundation, wood, or hay, or stubble; but that day will try every man's work of what sort it is. God grant that we may then be found to have received the truth in the love of it; and to have brought forth its appropriate fruits, to the glory of God and the salvation of our souls. Amen.

34

SERMON III.

THE GLORY OF GOD.

EXOD. Xxxiii. 18.

And he said, I beseech thee, shew me thy glory.

AT the time when Moses spake these words, he had just received a remarkable proof of the favour of God towards him: God had punished the Israelites for the great sin which they had committed, in making and worshipping the idolatrous calves, at the very moment when he was delivering the Law in Mount Sinai. On this account he had destroyed many; he had threatened to visit their sin upon future generations; he had separated himself from them, and ordered his Tabernacle to be pitched without the camp; he had refused to go up with them into the land of Canaan; he had ordered them to put off their -ornaments, and, in dread suspense, to await his judgment. In the midst of this indignation,

Moses had ventured to prostrate himself before God, and to become an earnest intercessor in their behalf he prayed for them, and prevailed. At his intercession, God was pleased to promise that he would not deprive them of his protection, but continue the visible tokens of his presence amongst them as before.

Emboldened by such gracious condescension, and mercy, Moses prefers a farther request which he had probably long, though in vain, sought an opportunity of preferring. "And Moses said, I beseech thee, shew me thy glory."

What! it may be asked, had not Moses before this seen the glory of God? Had he not witnessed it when God appeared in Horeb, as a fire in the midst of a bush? Had he not seen it in the Pillar of the Cloud, which guided the Israelites in their passage from Egypt? Had he not seen it continually resting upon the Tabernacle, and appearing with awful brightness at its entrance? Had he not, in common with all the Israelites, seen it resting upon Mount Sinai, when the glory of the Lord covered the mountain, and the mountain appeared to burn with fire? Had he not seen it, in still greater effulgence, when he was called up into the mount, and entered within the cloud and the glory, and remained there forty days and forty nights conversing with God?-He

had; and, therefore, it is plain that Moses meant, by the glory he desired to see, something far surpassing the splendour he had already witnessed; something which should be more expressly characteristic of the God of the universe. He wished, probably, to see God in his proper form, under such an appearance as that in which he manifests himself to the blessed inhabitants of heaven.

This request of Moses, it may be, was founded on a misapprehension, both of the nature of the Divine glory, and of the capacity of man to behold it. Yet God was pleased graciously to answer it; at once instructing him in the true nature of the Divine glory, which is that of his moral attributes; and intimating, that, in the present state of man, he was incapable of beholding the proper glory of the Divine Essence. "And he said, Thou canst not see my face; for there shall no man see me and live." Yet, that he might in some measure gratify the desires of his faithful servant, he added, "Behold, there is a place by me; and thou shalt stand upon a rock; and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away mine hand, and thou shalt see my back parts, but my face shall not be seen:"-i. c. I will give thee such a lowered