of the virtue of the moral world. Rom. 13:8–10, "He that loveth
foundation of it, had been preparing this kingdom and glory for them.
10. Agreeable to this, the good of men is spoken of as an ultimate end of the virtue of the moral world. Rom. 13:8–10, "He that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, etc.… And if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law." Gal. 5:14, "All the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself." Jas. 2:8, "If ye fulfill the royal law, according to the Scripture, Thou shalt love thy neighbor as thyself, thou shalt do well."
If the good of the creature be one end of God in all things he does; and so be one end of all things that he requires moral agents to do; and an end they should have respect to in all that they do, and which they should regulate all parts of their conduct by; these things may be easily explained: but otherwise it seems difficult to be accounted for, that the Holy Ghost should thus express himself from time to time. The Scripture represents it to be the spirit of all true saints, to prefer the welfare of God's people to their chief joy. And this was the spirit of Moses and the prophets of old: and the good of God's church was an end they regulated all their conduct by. And so it was with the Apostles. 2 Cor. 4:15, "For all things are for your sakes." 2 Tim. 2:10, "I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory." And the Scriptures represent as though every Christian should in all things he does be employed for the good of God's church, as each particular member of the body is in all things employed for the good of the body: Rom. 12:4 ff.; Eph. 4:15–16; 1 Cor. 12:12, 25 to the end,
together with the whole of the next chapter. To this end the Scripture teaches us the angels are continually employed, Heb. 1:14.
SECTION 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 inquire 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 this matter, or stand to prove it from particular passages of Scripture. Omitting this, therefore, I proceed to observe concerning the Hebrew word kavod, 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 kavad, which signifies to be heavy, or make heavy, or from the adjective kaved, 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 kavod 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 Kgs. 12:11; Ps. 38:4; Is. 30:27. And as the weight of bodies arises from two things, viz. solidity and density, or specific gravity as it is called, and their magnitude; so we find the word kaved used to signify dense, as in Ex. 19:16, ʿanan kaved, a dense cloud. And it is very often used for great: Is. 32:2; Gen. 5:9; 1 Kgs. 10:2; 2 Kgs. 6:14 and 18:17; Is. 36:2 and other places.
The word kavod, 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 internal, 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 agreeable to the use of the word kavod in the Old Testament, is that of the word doxa in the New. For as the word kavod 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 kavod 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.