Two Dissertations Concerning the the World and Virtue, Dissertation 1 · Chapter 2 · Sect 6
SECT. VI.
WHEREIN is conſidered what is meant by the GLORY OF GOD, and the NAME OF GOD in ſcripture, when ſpoken of as GOD's end in his works.
HAVING thus conſidered what things are ſpoken of in the holy ſcriptures, as the ends of God's works; and in ſuch a manner as juſtly to lead us to ſuppoſe, they were the ends which God had ultimately in view, in the creation of the world: I now proceed particularly to enquire concerning ſome of theſe things, what they are, and how the terms are to be underſtood.
I BEGIN firſt, with the GLORY OF GOD.
AND here I might obſerve, that the phraſe, the glory of God, is ſometimes manifeſtly uſed to ſignify the ſecond perſon in the Trinity. But it is not neceſſary at this time to conſider that matter, or ſtand to prove it from particular paſſages of ſcripture. Omitting this therefore, I proceed to obſerve concerning the hebrew word Cabhòdh, which is the word moſt commonly uſed in the old teſtament where we have the word glory in the engliſh bible. The root which it comes from is either the verb Cabhadh, which ſignifies to be heavy, or make heavy, or from the adjective Càbhèdh, which ſignifies heavy or weighty. Theſe, as ſeems pretty manifeſt, are the primary ſignifications of theſe words, though they have alſo other meanings, which ſeem to be derivative. The noun C…bhèdh ſignifies gravity, heavineſs, greatneſs and abundance. Of very many places it will be ſufficient to name a few. Prov. 27. 3. 2 Sam. 14. 26. 1 King. 12. 11. Pſal. 38. 4. Iſai. 30. 27. And as the weight of bodies ariſes from two things, viz. ſolidity or denſity, or ſpecific gravity, as it is called, and their magnitude; ſo we find the word Cabhedh uſed to ſignify denſe, as in Exod. 19. 16. Gnanatz Cobhedh a denſe cloud. And it is very often uſed for great. Iſai. 32. 2. Gen. 5. 9. 1 King. 10. 2. 2 King. 6. 14. and 18. 17. Iſai. 36. 2. and other places.
The word Cabhodh, which is commonly tranſlated glory, is uſed in ſuch a manner as might be expected from this ſignification of the words from whence it comes. Sometimes it is uſed to ſignify what is infernal, what is within the being or perſon inherent, in the ſubject, or what is in the poſſeſſion of the perſon: and ſometimes for emanation, exhibition or communication of this internal glory: and ſometimes for the knowledge or ſenſe, or effect of theſe, in thoſe who behold it, to whom the exhibition or communication is made; or an expreſſion of this knowledge or ſenſe or effect. And here I would note, that agreable to the uſe of the word Cabhodh in the old teſtament, is that of the word Doxa in the new. For as the word Cabhodh is generally tranſlated by Doxa in the ſeptuagint; ſo 'tis apparent, that this word is deſigned to be uſed to ſignify the ſame thing in the new teſtament, with Cabhodh in the old. This might be abundantly proved by comparing particular places of the old teſtament; but probably it will not be denied.
I THEREFORE proceed particularly to conſider theſe words, with regard to their uſe in ſcripture, in each of the forementioned ways.
1. As to internal glory. When the word is uſed to ſignify what is within, inherent or in the poſſeſſion of the ſubject, it very commonly ſignifies excellency, or great valuableneſs, dignity, or worthineſs or regard. This according to the hebrew idiom, is as it were the weight of a thing, as that by which it is heavy; as to be light, is to be worthleſs, without value, contemptible. Num. 21. 5. "This light bread." 1 Sam. 18. 23, "Seemeth it a light thing." Judg. 9. 4. "Light perſons," i. e. worthleſs, vain, vile perſons. So Zeph. 3. 4. To ſet light is to deſpiſe, 2 Sam. 19. 43. Belſhazzar's vileneſs in the ſight of God, is repreſented by his being Tekel, weighed in the balances and …ound light, Dan. 5. 27. And as the weight of a thing ariſes from theſe two things, its magnitude, and its ſpecific gravity conjunctly, ſo the word glory is very commonly uſed to ſignify the excellency of a perſon or thing, as conſiſting either in greatneſs, or in beauty, or as it were preciouſneſs, or in both conjunctly; as will abundantly appear by conſidering the places refered to in the margin.*Exod. 16. 7. and 28. 2, 40. and 3. 8. Num. 16. 19. Deut. 5. 24 and 28. 58. 2 Sam. 6. 20. 1 Chron. 16. 24. Eſt. 1. 4. Job. 29. 20. Pſal. 19. 1. and 45. 13. and 63. 3. and 66. 3. and 67. 6. and 87. 3. and 102. 16, and 145. 5, 12, 13. Iſai. 4. 2. and 10. 18. and 16. 40. and 35. 21. and 40. 5. and 60. 13. and 62. 2. Ezek. 31. 18. Hab. 2. 14. Hag. 2. 3, 9. Matt. 6, 29. and 16. 27. and 24. 30. Luk. 9. 31, 32. Joh. 1. 14. and 2. 11. and 11. 40. Rom. 6. 4. 1 Cor. 2. 8. and 15. 40. 2 Cor. 3. 10. Eph. 3 21. Col. 1. 11. 2 Theſſ. 1. 9. Tit. 2. 13. 1 Pet. 1. 24. 2 Pet. 1. 17.
SOMETIMES that internal great and excellent good, which is called glory, is rather in poſſeſſion than inherent. Any one may be called heavy, that poſſeſſes an abundance; and he that is empty and deſtitute, may be called light. Thus we find riches is ſometimes called glory. Gen. 31. 1. "And of that which was our fathers, hath he gotten all this glory." E…h. 5. 11. "Haman, told them of the glory of his riches." Pſal. 49. 16, 17. "Be not afraid when one is made rich, when the glory of his houſe is increaſed. For when he dieth, he ſhall carry nothing away, his glory ſhall not deſcend after him." Nah. 2. 9. "Take ye the ſpoil of ſilver, take the ſpoil of gold; for there is none end of the ſtore and glory out of the pleaſant furniture.
AND it is often put for a great height of happineſs and proſperity and fulneſs of good in general. Gen. 45. 13. "You ſhall tell my father of all my glory in Egypt." Job. 19. 9. "He hath ſtript me of my glory." Iſai. 10. 3. "Where will you leave your glory." Ver. 10. "Therefore ſhall the Lord of hoſts ſend among his fat ones leanneſs, and under his glory ſhall he kindle a burning, like the burning of a fire." Iſai. 17. 3, 4. "The kingdom ſhall ceaſe from Damaſcus, and the remnant of Syria; they ſhall be as the glory of the children of Iſrael. And in that day it ſhall come to paſs, that the glory of Jacob ſhall be made thin, and the fatneſs of his fleſh ſhall be made lean." Iſai. 21. 16. "And all the glory of Kedar ſhall fail." Iſai. 61. 6. "Ye ſhall eat the riches of the gentiles, and in their glory ſhall ye boaſt yourſelves." Chap. 66. 11, 12. "That ye may milk out and be delighted with the abundance of her glory.—I will extend peace to her, like a river, and the glory of the gentiles like a flowing ſtream." Hoſ. 9. 11. "As for Ephraim, their glory ſhall fly away as a bird." Matt. 4. 8.—"Sheweth him all all the kingdoms of the world, and the glory of them." Luk. 24. 26. "Ought not Chriſt to have ſuffered theſe things, and to enter into his glory?" Joh. 17. 27. "And the glory which thou gaveſt me, have I given them." Rom. 5. 2. "And rejoice in hope of the glory of God." Chap. 8. 18. "The ſufferings of this preſent time, are not worthy to be compared with the glory which ſhall be revealed in us". See alſo chap. 2. 7, 10. and 3. 23 and 9. 23. 1 Cor. 2. 7. "The hidden wiſdom which God ordained before the world, unto our glory." 2 Cor. 4. 17.—"Worketh out for us a far more exceeding and eternal weight of glory." Eph. 1. 18. "And what the riches of the glory of his inheritance in the ſaints." 1 Pet. 4. 13. "But rejoice inaſmuch as ye are made partakers of Chriſt's ſufferings; that when his glory ſhall be revealed, ye may be glad alſo with exceeding joy." Chap. 1. 8. "Ye rejoice with joy unſpeakable and full of glory."†See alſo, Coloſ. 1. 27. and 3. 4. 1 Theſſ. 2. 12. 2 Theſſ. 2. 14. 1 Tim. 3. 16. 2 Tim. 2. 10. Heb. 2. 10. 1 Pet. 1. 11, 21. and 5. 1, 10. 2 Pet. 1. 3. Rev. 21. 24, 26. Pſal. 73. 24. and 149. 5. Iſai. 11. 10.
2 THE word glory, is uſed in ſcripture often to expreſs the exhibition, emanation or communication of the internal glory. Hence it often ſignifies a viſible exhibition of glory; as in an effulgence or ſhining brightneſs, by an emanation of beams of light. Thus the brightneſs of the ſun and moon and ſtars is called their glory in 1 Cor. 15. 41. But in particular, the word is very often thus uſed, when applied to God and Chriſt. As in Ezek. 1. 28. "As the appearance of the bow that is in the cloud in the day of rain, ſo was the appearance of the brightneſs round about. This was the appearance of the likeneſs of the glory of the Lord." And chap. 10. 4. "Then the glory of the Lord went up from the cherub, and ſtood over the threſhold of the houſe, and the houſe was filled with the cloud, and the court was full of the brightneſs of the Lord's glory." Iſai. 6. 1, 2, 3. "I ſaw the Lord ſitting upon a throne high and lifted up, and his train filled the temple. Above it ſtood the ſeraphim.—And one cried to another and ſaid, Holy, holy, holy is the Lord of hoſts, the whole earth is full of his glory." Compared with Joh. 12. 4. "Theſe things ſaid Eſaias, when he ſaw his glory and ſpake of him." Ezek. 43. 2. "And behold the glory of the God of Iſrael came from the way of the eaſt.—And the earth ſhined with his glory." Iſai. 24. 23. "Then the moon ſhall be confounded and the ſun aſhamed, when the Lord of hoſts ſhall reign in Mount Zion, and in Jeruſalem, and before his ancients gloriouſly." Iſai. 60. 1, 2. "Ariſe, ſhine, for thy light is come, and the glory of the Lord is riſen upon thee. For behold the darkneſs ſhall cover the earth, and groſs darkneſs the people; but the Lord ſhall ariſe upon thee, and his glory ſhall be ſeen upon thee." Together with ver. 19. "The ſun ſhall be no more thy light by day, neither for brightneſs ſhall the moon give light unto thee: but the Lord ſhall be unto thee an everlaſting light, and thy God thy glory." Luk. 2. 9. "The glory of the Lord ſhone round about them." Act. 22. 11. "And when I could not ſee, for the glory of that light." In 2. Cor 3.7. The ſhining of Moſes's face is called the glory of his countenance. And to this Chriſt's glory is compared ver. 18. "But we all with open face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image, from glory to glory." And ſo chap. 4. 4. "Left the light of the glorious goſpel of Chriſt, who is the image of God, ſhould ſhine unto them." Ver. 6. "For God, who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt." Heb. 1. 3. "Who is the brightneſs of his glory." The apoſtle Peter, ſpeaking of that emanation of exceeding brightneſs, from the bright cloud that over ſhadowed the diſciples in the mount of transfiguration, and of the ſhining of Chriſt's face at that time, ſays, 2 Pet. 1. 17. "…or he received from God the father honor and glory, when there came ſuch a voice to him from the excellent glory, This is my beloved ſon, in whom I am well pleaſed." Rev. 18. 1. "Another angel came down from heaven, having great power, and the earth was lightened with his glory." Rev. 21. 11. "Having the glory of God, and her light was like unto a ſtone moſt precious, like a jaſper ſtone, clear as cryſtal." Ver. 23. "And the city had no need of the ſun, nor of the moon to ſhine in it; for the glory of God did lighten it." So the word for a viſible effulgence or emanation of light in the places to be ſeen in the margin.*Exod. 16. 12. and 24. 16, 17, 23. and 40. 34, 35. Lev. 9. 6, 23. Num. 14. 10. and 16. 19. 1 King. 8. 11. 2 Chron. 5. 14. and 7. 1, 2, 3. Iſai. 58. 8. Ezek. 3. 23. and 8. 4. and 9. 3. and 10. 18, 19. and 11. 22, 23. and 43. 4, 5. and 44. 4. Act, …. 55. Rev. 15. 8.
THE word glory, as applied to God or Chriſt, ſometimes evidently ſignifies the communications of God's fulneſs and means much the ſame thing, with God's abundant and exceeding goodneſs and grace. So Eph. 2. 16. "That he would grant you, according to the riches of his glory, to be ſtrengthned with might, by his ſpirit in the inner man." The expreſſion, "According to the riches of his glory", is apparently equivalent to that in the ſame epiſtle, chap. 1. 7. "According to the riches of his grace". And chap. 2. 7. "The exceeding riches of his grace in his kindneſs towards us, thro' Chriſt Jeſus". In like manner is the word glory uſed in Phil. 4. 19. "But my God ſhall ſupply all your need, according to his riches in glory, by Chriſt Jeſus". And Rom. 9. 23. "And that he might make known the riches of his glory, on the veſſels of mercy". In this, and the foregoing verſe, the apoſtle ſpeaks of God's making known two things, his great wrath, and his rich grace. The former, on the veſſels of wrath, ver. 22. The latter, which he calls the riches of his glory, on the veſſels of mercy, ver. 23. So when Moſes ſays, "I beſeech thee ſhew me thy glory;" God granting his requeſt, makes anſwer, "I will make all my goodneſs to paſs before thee." Exod. 33. 18, 19.†DR. Goodwin obſerves (vol. 1. 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. 3. 16. 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. 9. 22, 23. compared, is obſervable. In the 22d ver. 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. But in ver. 23d when he comes to ſpeak of mercy, he ſaith, That he might make known the riches of his glory, on the veſſels of mercy.
WHAT we find in Joh. 12. 23,—32. is worthy of particular notice in this place. The words and behaviour of Chriſt, which we have an account of here, argue two things.
1. THAT the happineſs and ſalvation of men, was an end that Chriſt ultimately aimed at in the labours and ſufferings he went through, for our redemption (and conſequently, by what has been before obſerved, an ultimate end of the work of creation.) The very ſame things which were obſerved before in this paſſage (chap. ſecond, ſect. third) concerning God's glory, are equally, and in the ſame manner obſervable, concerning the ſalvation of men. As it was there obſerved, that Chriſt in the great conflict of his ſoul, in the view of the near approach of the moſt extreme difficulties which attended his undertaking, comforts himſelf in a certain proſpect of obtaining the end he had chiefly in view. It was obſerved that the glory of God is therefore mention'd and dwelt upon by him, as what his ſoul ſupported itſelf and reſted in, as this great end. And at the ſame time, and exactly in the ſame manner, is the ſalvation of men mentioned and inſiſted on, 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. And,
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 is about to ſuffer; and then explains and amplifies what he ſays on this, in what he expreſſes of the ſalvation of men that ſhall be obtained by it. Thus in the 23. ver. 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.*HERE may be remembered what was before obſerved of the church's being ſo often ſpoken of as the glory and fulneſs of Chriſt. So concerning the glory of his father, in the 27th, and following verſes. "Now is my ſoul 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 which he then ſpake, plainly ſhew. When the people ſaid it thundered; and others ſaid, an angel ſpake to him; then Chriſt explains the matter to them, and tells them what this voice meant. Ver. 30, 31, 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, agreable to Iſai. 53. 10, 11.
THIS is agreable 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 be thought of, that ſo naturally and aptly repreſents 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.†Iſai. 6. 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 that train, or 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.
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 it's light. And knowledge is often expreſſed in ſcripture by light. The word glory very often in ſcripture ſignifies or implies honor, as any one may ſoon ſee by caſting his eye on a concordance.*See particularly Heb. 3. 3. But honor implies the knowledge of the dignity and excellency of him who hath the honor. And this is often more eſpecially ſignified by the word glory, when applied to God. Num. 14. 21. "But as truly as I live, all the earth ſhall be filled with the glory of the Lord." i. e. All 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. 39. 21, 22, 23. "And I will ſet my glory among the heathen, and all the heathen ſhall ſee my judgment that I have executed, 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 'tis manifeſt in many places, where we read of God's glorifying himſelf, or of his being glorified, that one thing directly intended, is a manifeſting or making known his divine greatneſs and excellency.
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 honor, which is much the ſame thing with praiſe, viz. high eſteem and reſpect of heart, and the expreſſion and teſtimony of it in words and actions. And 'tis manifeſt that the words glory and praiſe, are often uſed as equivalent expreſſions in ſcripture. Pſal. 50. 23. "Whoſo offereth praiſe, glorifieth me". Pſal. 22. 23. "Ye that fear the Lord, praiſe him; all ye ſeed of Iſrael, glorify him". Iſai. 42. 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". Iſai. 48. 9, 10, 11. "For my name's ſake will I defer mine anger; for my praiſe will I refrain for thee.—For mine own ſake will do it; for—I will not give my glory unto another". Jer. 13. 11. "That they might be unto me for a people, and for a name, and for a praiſe, and for a glory". Eph. 1. 6. "To the praiſe of the glory of his grace". Ver. 12. "To the praiſe of his glory". So ver. 14. The phraſe is apparently equivalent to that, Phil. 1. 11. "Which are by Jeſus Chriſt unto the praiſe and glory of God". 2 Cor. 4. 15. "That the abundant grace might, thro' 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 ſo manifeſt to every one acquainted with the ſcripture, that there ſeems to be but little or no need to refer to particular places. However, if any need ſatisfaction, they may, among enumerable other places which might be mentioned, turn to thoſe in the margin.‖Pſal. 145. 1,—12. and 34. 1, 2, 3. and 44. 8. and 71. 14, 15. and 99. 2, 3. and 107. 31, 32. and 108. 3, 4, 5. and 119. 164. and 148. 13 and 150. 2. Rev. 19. 1, 2, 3.—
IT alſo implies joy in God, or rejoicing in his perfections, as is manifeſt by Pſal. 33. 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.§Pſal. 9. 1, 2, 14. and 28. 7. and 35. 27, 28. and 42. 4. and 63. 5. and 67. 3, 4, 5. and 71. 22, 23. and 104. 33, 34. and 106. 47. and 135. 3. and 147. 1. and 149. 1, 2, 5, 6. Act. 2. 46, 47. and 3. 8. Rev. 19, 6, 7. How often do we read of ſinging praiſe? But ſinging is commonly an expreſſion of joy. It is called, making a joyful noiſe.†Pſal. 66. 1, 2. and 96. 4, 5. And as it is often uſed, it implies gratitude or love to God for his benefits to us.*Pſal. 30. 12. and 35. 18. and 63. 3, 4. and 66. 8, 9. and 71. 6, 7, 8. and and 79. 13. and 98. 4, 5. and 100. 4. and 107. 21, 22. and 138. 2. And many other places—.
HAVING thus conſidered what is implied in the phraſe, THE GLORY OF GOD, as we find it uſed in ſcripture; I proceed to enquire what is meant by the name of God.
AND I obſerve that 'tis manifeſt that 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. 33. 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. 8. 1. "O Lord, how excellent is thy name in all the earth! Who haſt ſet thy glory above the heavens". Pſal. 79. 9. "Help us O God of our ſalvation, for the glory or thy name; and deliver us, and purge away our ſins, for thy name's ſake". Pſal. 102. 15. "So the heathen ſhall fear the name of the Lord; and all the kings of the earth, thy glory". Pſal. 148. 13. "His name alone is excellent, and his glory is above the earth and heaven. Iſai. 48. 9. "For my name's ſake will I defer mine anger, and for my praiſe will I refrain …or 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". Iſai. 49. 19. "They ſhall fear the name of the Lord from the weſt, and his glory from the riſing of the ſun". Jer. 13. 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 honor that any one has in the world; ſo it is evident does name. Gen. 11. 4. "Let us make us a name". Deut. 26. 19. "And to make thee high above all nations, in praiſe, in name, and in honor".‖See alſo, 2 Sam. 7. 9. and 8. 13. and 23. 18. Neh. 9. 10. Job 30. 8. Prov. 22. 1. Many other places import the ſame thing.
So 'tis evident that by name is ſometimes meant much the ſame thing as praiſe, by ſeveral places which have been juſt mentioned, as Iſai. 48. 9. Jer. 13. 11. Deut. 26, 19. And alſo by Jer. 33. 9. "And it ſhall be unto me for a name, a praiſe and an honor, before all the nations of the earth, which ſhall hear of all the good I do unto them". Zeph. 3. 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. 33. 19. "I will make all my goodneſs paſs before thee, and I will proclaim the name of the Lord before thee". And chap. 34. 5, 6, 7. "And the Lord deſcended in the cloud, & 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, longſuffering and abundant in goodneſs and truth; keeping mercy for thouſands", &c.
AND the ſame illuſtrous 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) which is 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. 29. 43. "There will I meet with the children of Iſrael, and the tabernacle ſhall be ſanctified by my glory." And the temple was called the houſe of God's glory, Iſai. 60. 7. In like manner, the name of God is …aid 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. 12. 11. "Then there ſhall be a place which the Lord your God ſhall chuſe to cauſe his name to dwell there". And the temple is often ſpoken of as built for God's name. And in Pſal. 74. 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. 14. 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.