of them." Luke xxiv. 26. "Ought not Christ to have suf fered these things, and to enter into his glory?" John xvii. "And the glory which thou gavest me, have I given "And rejoice in hope of the glory of

27. them."

Rom. v. 2, God." Chap. viii. 18.

"The sufferings of this present

time are not worthy to be compared with the glory which

shall be revealed in us." and ix. 23. 1. Cor. ii. 7. ordained before the world

See also chap. ii. 7, 10, and iii. 23, "The hidden wisdom which God unto our glory." 2 Cor. iv. 17, -Worketh out for us a far more exceeding and eternal weight of glory." Eph. i. 18. "And what the riches of the glory of his inheritance in the saints." 1 Pet. iv. 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. i. 8. "Ye rejoice with joy unspeakable and full of glory." See also Colos. i. 27, and iii. 4, and many other places.

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. xv. 41. But in particular, the word is very often thus used, when applied to God and Christ. As in Ezek. i. 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. x. 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." Isaiah vi. 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 John xii. 4. "These things said Esaias, when he saw his glory and spake of him." Ezek. xliii. 2. "And behold the glory

2.

of the God of Israel came from the way of the east and the earth shined with his glory." Isaiah xxiv. 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." Isaiah Ix. 1,. "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 verse 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." Luke ii. 9. "The glory of the Lord shone round about them." Acts xxii. 11. "And when I could not see, for the glory of that light." In 2 Cor. iii. 7, the shining of Moses's face is called the glory of his countenance. And to this Christ's glory is compared, verse 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. iv. 4. "Lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Verse 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. i. 3. "Who is the brightness of his glory." The Apostle Peter, speaking of that emanation of ex-. ceeding brightness, from the bright cloud that overshadowed the disciples in the mount of transfiguration, and of the shining of Christ's face at that time, says, 2 Pet. i. 17. "For 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. xviii. 1. "Another angel came down from heaven, having great power, and the earth was lightened with his glory." Rev. xxi. 11. "Having the glory of God, and her light was like unto a stone most precious, like a jasper stone, clear as crystal." Verse 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 Exod. xvi. 12, and xxiv. 16, 17, 23, and xl. 34, 55, and many other places.

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. ii. 16. "That he would grant you, according to the riches of his glory, to be strengthened 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. i. 7. "According to the riches of his grace." And chap. ii. 7.1 “The exceeding riches of his grace in his kindness towards us, through Christ Jesus." In like manner is the word glory used in Phil. iv. 19. "But my God shall supply all your need, according to his riches in glory, by Christ Jesus." And Rom. ix, 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, verse 22. The latter, which he calls the riches of his glory, on the vessels of mercy, verse 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. xxxiii. 18, 19.*

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. 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. 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.' But in verse 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."

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What we find in John xii. 23-32, is worthy of particu lar notice in this place. The words and behavior 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 labors 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 (Chapter 2d, Section 3d) 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 attend, ed 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 mentioned 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 labors 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; verse 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 connexion, 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 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 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. Verse 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 behavior, 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, agreeable to 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 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 scrip

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