will make all my goodness to pass before thee." Exod. xxxiii. 18, 19.*

What we find in John xii. 23-32, is worthy of particular notice in this place. The words and behaviour of Christ, of which we have here an account, argue two things.

(1.) That the happiness and salvation of men was an end that Christ ultimately aimed at in his labours and sufferings.The very same things which were observed before, (chapter second, section third) concerning God's glory, are in the same manner observable concerning the salvation of men.Christ in the near approach of the most extreme difficulties which attended his undertaking, comforts himself in a certain prospect of obtaining the glory of God, as his great end. And at the same time, and exactly in the same manner is the salvation of men mentioned, as the end of these great labours and sufferings, which satisfied his soul in the prospect of undergoing them. (Compare the 23d and 24th verses; and also the 28th and 29th verses; ver. 31. and 32.)

(2.) The glory of God, and the emanations and fruits of his grace in man's salvation are so spoken of by Christ on this occasion in just the same manner, that it would be quite unnatural to understand him as speaking of two distinct things. Such is the connection, that what he says of the latter must most naturally be understood as exegetical of the former. He first speaks of his own glory, and the glory of his Father, as the great end that should be obtained by what he was about to suffer; and then explains and amplifies this, in what he expresses of the salvation of men that shall be obtained by it. Thus in the 23d verse, he says, "The hour is come that the Son of man should be glorified." And in what next follows, he evidently shews how he was to be glorified, or wherein his glory consisted: "Verily, verily, I say unto you, except a corn of wheat fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit." As much fruit is the glory of the seed, so is the multitude of redeemed ones, which should spring from his death, his glory. So concerning the glory of his Father, in the 27th and following verses. "Now is my soul

66

* Dr. Goodwin observes, (Vol. I. of his works, part 2d, page 166,) that riches of grace are called riches of glory in scripture. "The scripture," says he, speaks of riches of glory in Eph. iii. 6. That he would grant you according to the riches of his glory; yet eminently mercy is there intended; for it is that which God bestows, and which the apostle there prayeth for. And he calls his mercy there his glory, as elsewhere he doth, as being the most eminent excellency in God. -That in Rom. ix. 22, 23. compared, is observable. In the 22d verse, where the apostle speaks of God's making known the power of his wrath, saith he, God willing to shew his wrath, and make his power known. he comes to speak of mercy, he saith, That he might make known the riches of his But in verse 3d, when glory on the vessels of mercy."

Here may be remembered what was before observed of the church being so often spoken of as the glory and fulness of Christ.

troubled, and what shall I say? Father, save me from this hour! But for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." In an assurance of this, which this voice declared, Christ was greatly comforted, and his soul even exulted under the view of his approaching sufferings. And what this glory was in which Christ's soul was so comforted on this occasion, his own words plainly shew. When the people said, it thundered; and others said, an angel spake to him; Then Christ tells them what this voice meant. Ver. 30-32. "Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me." By this behaviour, and these speeches of our Redeemer, it appears, that the expressions of divine grace, in the sanctification and happiness of the redeemed, are especially that glory of his, and his Father, which was the joy that was set before him, for which he endured the cross, and despised the shame and that this glory especially, was the end of the travail of his soul, in obtaining which end he was satisfied. (Isa. liii. 10, 11.)

This is agreeable to what has been just observed, of God's glory being so often represented by an effulgence, or emanation, or communication of light, from a luminary or fountain of light. What can so naturally and aptly represent the emanation of the internal glory of God; or the flowing forth, and abundant communication of that infinite fulness of good that is in God? Light is very often in scripture put for comfort, joy, happiness, and for good in general*.

3. Again, the word glory, as applied to God in scripture, implies the view or knowledge of God's excellency. The exhibition of glory, is to the view of beholders. The manifestation of glory, the emanation or effulgence of brightness, has relation to the eye. Light or brightness is a quality that has relation to the sense of seeing; we see the luminary by its light. And knowledge is often expressed in scripture by light. The word glory very often in scripture signifies or implies honour, as any one may soon see by casting his eye on a concordance t. But honour implies the knowledge of the dig

Isa. vi. 3.-" Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." In the original, His glory is the fulness of the whole earth: which signifies much more than the words of the translation. God's glory, consisting especially in his holiness, is that, in the sight or communications of which man's fulness, i. e. his holiness and happiness, consists. By God's glory here, there seems to be respect to those effulgent beams that filled the temple: these beams signifying God's glory shining forth and communicated. This effulgence or communication, is the fulness of all intelligent creatures, who have no fulness of their

own.

+ See particularly, Heb. iii. 3.

nity and excellency of him who hath the honour; and this is often more especially signified by the word glory, when applied to God. Num. xiv. 21. "But as truly as I live, all the earth shall be filled with glory of the Lord," i. e. All the inhabitants of the earth shall see the manifestations I will make of my perfect holiness and hatred of sin, and so of my infinite excellence. This appears by the context. So Ezek. xxxix. 21, 22, 23. "And I will set my glory among the heathen, and all the heathen shall see my judgment that I have exe

cuted, and my hand that I have laid upon them. So the

house of Israel shall know that I am the Lord their God. And the heathen shall know that the house of Israel went into captivity for their iniquity." And it is manifest in many places, where we read of God glorifying himself, or of his being giorified, that one thing, directly intended, is making known his divine greatness and excellency.

4. Again, glory, as the word is used in scripture, often signifies or implies praise. This appears from what was observed before, that glory very often signifies honour, which is much the same thing with praise, viz. high esteem and the expression of it in words and actions. And it is manifest that the words glory and praise, are often used as equivalent expressions in scripture. Psal. 1. 23. "Whoso offereth praise, glorifieth me." Psal. xxii. 23. "Ye that fear the Lord, praise him ; all ye seed of Israel, glorify him." Isa. xlii. 8. " My glory I will not give unto another, nor my praise to graven images." Ver. 12. "Let them give glory unto the Lord, and declare his praise in the islands." Isa. xlviii. 9-11. "For my name's sake will I defer mine anger; for my praise will I refrain for thee.— For mine own sake will I do it; for-I will not give my glory unto another." Jer. xiii. 11. “That they might be unto me for a people, and for a name, and for a praise, and for a glory." Eph. i. 6. "To the praise of the glory of his grace." Ver. 12. "To the praise of his glory." So verse 14. The phrase is apparently equivalent to this, Phil. i. 11. "Which are by Jesus Christ unto the praise and glory of God." 2 Cor. iv. 15. "That the abundant grace might, through the thanksgiving of many, redound to the glory of God."

It is manifest the praise of God, as the phrase is used in scripture, implies the high esteem and love of the heart, exalting thoughts of God, and complacence in his excellence and perfection. This is manifest to every one acquainted with the scripture. However, if any need satisfaction, they may, among innumerable other places which might be mentioned, turn to those in the margin."*

* Psal. cxlv. 1.-12 and xxxiv. 1, 2, 3. and xliv. 8. and lxxi. 14, 15. and xeix. 2, 3. and cvii. 31, 32. and cviii. 3, 4, 5. and cxix. 164, and cxlviii. 13. and cl. 2 Rev. xix. 1, 2, 3.

*

It also implies joy in God, or rejoicing in his perfections, as is manifest by Psal. xxxiii. 2. "Rejoice in the Lord, O ye righteous, for praise is comely for the upright." Other passages to the same purpose, see in the margin. How often do we read of singing praise? But singing is commonly an expression of joy. It is called, making a joyful noise. And as it is often used, it implies gratitude or love to God for his benefits to us.

II. Having thus considered what is implied in the phrase, the glory of God, as we find it used in scripture; I proceed to inquire what is meant by the NAME of God.

God's name and his glory, at least very often, signify the same thing in scripture. As it has been observed concerning the glory of God, that it sometimes signifies the second person in the Trinity; the same might be shewn of the name of God, if it were needful in this place. But that the name and glory of God are often equipollent expressions, is manifest by Exod. xxxiii. 18, 19. When Moses says, "I beseech thee, shew me thy glory," and God grants his request, he says, "I will proclaim the name of the Lord before thee." Psal. viii. 1. “O Lord, how excellent is thy name in all the earth! Who hast set thy glory above the heavens." Psal. lxxix. 9. "Help us! O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name's sake." Psal. cii. 15. "So the heathen shall fear the name of the Lord; and all the kings of the earth thy glory." Psal. c.vii. 13. "His name alone is excellent, and his glory is above the earth and heaven." Isa. xlviii. 9. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee." Ver. 11. "For mine own sake, even for mine own sake will I do it: for how should my name be polluted? And I will not give my glory unto another." Isa. lix. 19. "They shall fear the name of the Lord from the west, and his glory from the rising of the sun." Jer. xiii. 11. "That they might be unto me for a name, and for a praise, and for a glory." As glory often implies the manifestation, publication, and knowledge of excellency, and the honour that any one has in the world; so does name. Gen. xi. 4. "Let us make us a name." Deut. xxvi. 19. "And to make thee high above all nations, in praise, in name, and in honour.6"

*Psal. ix. 1, 2, 14. and xxviii. 7. and xxxv. 27, 28 and xlii 4. and lxiii 5. and Ixvii. 3, 4, 5. and lxxi. 29, 23. and civ. 33, 34. and evi. 47. and cxxxv. 3. and exlvii. 1. and exlix. 1, 2, 5, 6. Acts ii. 46, 47. and iii. 8. Rev. xix. 6, 7.

Psal. lxvi. 1, 2. and xcvi. 4. 5.

Psal. xxx. 12. and xxxv. 18. and lxiii. 3, 4, and lxvi. 8, 9. and Ixxi. 6, 7, 8. and Ixxix. 13. and xcviii. 4, 5, and c. 4. and cvii. 21, 22. and cxxxviii. 2. And many other places.

§ See also, 2 Sam. vii. 9. and viii. 13. and xxiii. 18. Neh. ix. 10. Job. xxx. 8. Prov. xxii. 1. Many other places import the same thing.

So it is evident, that by name is sometimes meant much the same thing as praise, by several places which have been just mentioned, (as Isa. xlviii. 9. Jer. xiii. 11. Deut. xxvi. 19.) And also by Jer. xxxiii. 9. "And it shall be unto me for a name, a praise, and an honour, before all the nations of the earth, which shall hear of all the good I do unto them." Zeph. iii. 20. "I will make you a name and a praise among all people of the earth."

And it seems that the expression or exhibition of God's goodness is especially called his name, in Exod. xxxiii. 19. “I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee." And chap. xxxiv. 5, 6, 7. "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed the Lord, the Lord God gracious and merciful, long-suffering and abundant in goodness and truth; keeping mercy for thousands," &c.

And the same illustrious brightness and effulgence in the pillar of cloud that appeared in the wilderness, and dwelt above the mercy-seat in the tabernacle and temple, (or rather the spiritual, divine brightness and effulgence represented by it,) so often called the glory of the Lord, is also often called the name of the Lord. Because God's glory was to dwell in the tabernacle, therefore he promises, Exod. xxix. 43. "There will I meet with the children of Israel, aud the tabernacle shall be sanctified by my glory." And the temple was called the house of God's glory, Isa. Ix. 7. In like manner, the name of God is said to dwell in the sanctuary. Thus we often read of the place that God chose, to put his name there; or, as it is in the Hebrew, to cause his NAME to inhabit there. So it is sometimes rendered by our translators. As Deut. xii. 11. "Then there shall be a place which the Lord your God shall choose to cause his name to dwell there." And the temple is often spoken of as built for God's name. And in Psalm. lxxiv. 7. the temple is called the dwelling-place of God's name. The mercy-seat in the temple was called the throne of God's name or glory, Jer. xiv. 21. "Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory." Here God's name and his glory, seem to be spoken of as the same.