the Lamb of God." THE GLORY WHICH CHRIST GIVES TO HIS PEOPLE: BY THE LATE REV. WILLIAM PAUL, A.M., One of the Ministers of St. Cuthberts, Edinburgh. [Preached before the Communion, May 1796.] "And the glory which thou gavest me, I have given them." JOHN xvii. 22. Lamb is the light thereof." And when the abundance | whom I uphold, mine elect in whom my soul deof heaven is unfolded, and the blissful scenes of para- lighteth." Now this choice of the Father carried dise pourtrayed, Jesus is represented under the symbol along with it a most glorious distinction. In of a lamb, as nourishing and conducting his people. laying help on Christ, as one that was mighty, "They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat: for the Father, at the same time, exalted him as one the Lamb, which is in the midst of the throne, shall chosen out of the people. As a divine person he, feed them, and shall lead them into living fountains of no doubt, had a glory underived from, and indewater; and God shall wipe away all tears from their pendent of any but himself: He was, as he still eyes." (Rev. vii. 16, 17.) Let us, therefore, "Behold is, and for ever will be, the true God,-God over all, and blessed for ever. But the Father's designation of him to the office of Redeemer gave him a special and singular pre-eminence,-it placed him in a new and peculiar relation,-it conferred a glory on him which neither angel nor archangel, throne nor dominion, principality nor power, nor any of the sons of the mighty ever obtained. Of none of these did the Father at any time say, "I have set my king upon my holy hill of Zion." "I THESE are the words of Jesus Christ himself. will give thee for a covenant of the people, to They are part of that solemn intercession which establish the earth, to cause to inherit the desolate he made for his disciples, under the immediate heritages." This was glory bestowed on Christ, prospect of death. Having loved his own, who who, as he was the only begotten Son of the were in the world, he loved them unto the end. Father, was made also the one Mediator between No sorrow that he felt, no suffering that he was God and man. This was glory bestowed only on to endure, made them absent from his thoughts. Christ, and which became manifest by his mission Trying as was the last period of his life, he was into the world. Then, notwithstanding much peculiarly mindful of their comfort and welfare. amazing humiliation, it began fully to appear that After giving them the richest consolation, he the Father had consecrated him to be his servant, addressed his Father in their behalf. He lifted in a most peculiar manner, that he had set him up his eyes to heaven, and prayed, not only for in a new and special relation, that he had glorihis apostles, to whom he had personally manifest-fied him by constituting him the Mediator of the ed his Father's name, but for all his disciples to the end of time. "Neither pray I for these alone," said he, referring immediately to his apostles, "but for them also who shall believe on me through their word. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me; and the glory which thou gavest me, I have given them." This declaration is not more sublime than it is affecting. It sets the Saviour before us in a most exalted point of light; and, as it applies to all his disciples in every age, as well as to the apostles, it cannot be understood of the glory given to the latter in their working miracles, nor of any thing indeed peculiar to them. It is to be understood, therefore, of benefits common to all the disciples of Jesus, and conveys to our minds this great truth that Christ gives a glory to his people similar to that which he has received from his Father. This truth may receive illustration, by our attending to the following particulars: I. As he selects them from the world, and takes them into peculiar relation to himself. In considering the glory of Christ, received from his Father, the first thing which strikes our notice is the distinction conferred by the Father's choice of him to the office of Redeemer. To this office, the Father fore-ordained him, before the foundation of the world, as he manifested him in it in the fulness of time. Hence, he is introduced by the evangelical prophet, proclaiming his sovereign pleasure, in these words, "Behold my Servant, We do new covenant. Christ, it is true, retains the sole This leads me to remark, that Christ gives a glory to his people similar to that which he has received from his Father : to His pleasure, who has before determined the | sion into the world, and his ministry there, his bounds of their habitations, Christians may be humiliation, sufferings, and death, were the imwidely scattered over the face of the earth; they portant consequences of, and intimately connected may have different ranks and stations in this with, the declaration of this glory. Christ, then, present life; some may be Greeks, and some may has the exclusive honour of the work of redempbe by nature Jews, some may be barbarians, and tion. Besides himself, there was none in heaven some Scythians; some may be bond, and some nor on earth equal to this mighty work, nor may be free. But let their lot, in this world, be worthy to be employed in so high a matter perwhere it may, let their condition, as to this world, taining to God. But in resemblance of this, be what it may, Christ gives such a glory to them Christ puts a glorious trust into the hands of all that they are one with him, in a sense altogether his chosen people; he enjoins them most honourpeculiar to themselves; a people formed for him- able work; he gives them a course of obedience self, partakers of his Spirit, and sanctified through and trial, in finishing which, he both requires and the truth to shew forth his praise. expects to be honoured. When Christ chooses his people out of the world, and takes them into peculiar relation to himself; when he sanctifies them by his Spirit, and conforms them to his II. As he intrusts them with his glory, and image, how does he address them? what character calls them to manifest and promote it in the world. does he give them? what is the service which he The glory of Christ received from the Father, in requires at their hands? "Ye have not chosen one leading view of it, consisted in the work me, but I have chosen you, and ordained you that given him to do. Having purposed in himself you should go and bring forth fruit. Ye are the that, in the dispensation of the fulness of time, he light of the world. Let your light shine before would gather in one all things in Christ, both men." What high honour does all this import! which are in heaven and which are on earth, even Mean as their appearance may be in the world, in him, the Father committed to him the full exe- nay, though that kingdom which they possess cution of this high design. Hence he gave him neither comes nor exists with observation, yet a commandment what he should say and what he theirs is noble, exalted employment. They are should speak; sent him into the world, delivered the subjects of him who is the King of Glory; they all things into his hand, and gave him power over serve him who is the Prince of the kings of the all flesh that he should give eternal life to as earth; his high interests are committed to their many as had been given him. In reference to all care; his important concerns are lodged in their this, the Father is represented as thus saying, hands; he looks on them as his faithful devoted "Thou art my servant, in whom I will be glori- people; from their labours and services, glory and fied. It is a light thing that thou shouldst be my praise redound to his name. Yes, men rise into servant to raise up the tribes of Jacob, and to dignity by being the disciples of Jesus Christ. restore the preserved of Israel. I will also give From a state of ignorance they are advanced to a thee for a light to the Gentiles, that thou mayest state of wisdom and knowledge. Though once be my salvation unto the ends of the earth." To they were darkness, they become light in the the same purpose the Lord Jesus himself spake, Lord. They enter into the views, they have the acknowledging his Father's commission: "The mind, they, in some measure, comprehend the Spirit of the Lord is upon me, because he hath plans of the Son of God. All things that he has anointed me to preach the Gospel to the poor; heard of his Father does he make known unto he hath sent me to heal the broken-hearted, to them. From the meanness of slavery to sin and preach deliverance to the captives, and recovering corruption, they are raised to the majesty of being of sight to the blind, to set at liberty them that kings and priests unto God. No longer do they are bruised, to preach the acceptable year of the serve at the altar of false gods; no longer do Lord. I came down from heaven, not to do they offer sacrifice to idols; they are all consemine own will, but the will of him that sent me. crated by the high priest of their profession, to I must work the work of him that sent me. My offer up spiritual sacrifices acceptable to God, by meat is to do the will of him that sent me, and Jesus Christ. This honour have all the saints. to finish his work." Doubtless there is a glory Wherever their lot is cast in the world, whether conferred on all things whatever as the works of in the east or in the west, in the north or in the God. There is not a particle of dust upon the south, there is Christ by them glorified. Their earth, there is not a drop of water in the wide prayers and praises, their good conversation, and ocean, there is not a plant that adorns the fields, their holy lives, their trials and sufferings, nay, there is not a star in the firmament of heaven, even their death itself, are to the glory and honour but has honour in declaring that God is, and that of his exalted name. he is great, and wise, and good. But to declare the full character of God; to declare him to be just, and yet shew him to be merciful; to magnify his law, and, at the same time, to manifest his grace in redemption from sin, this was the glory which the Father gave to the Son. And his mis We often think imperfectly of the glory which Christ intrusts to his people, and which is given them to shew forth in the world. In a particular manner, it is not always considered that the sufferings and death of Christians tend to the praise of their blessed Lord. Doubtless Christ honoured his Father by the active obedience of his life. All that he said, and all that he did, manifested the Father's glorious name. Whilst, however, this was the case, was not Christ, when crucified, the power of God and the wisdom of God? Did not his death glorify his Father by finishing the work given him to do? Did it not declare the righteousness of God? Did it not commend the love of God? Did not all the people that came together to that sight, beholding the things which were done, smite their breasts and return? Did not the centurion glorify God, saying, "Certainly this was a righteous man?" Since Christ, then, intrusts his people with a glory similar to that which he received from his Father, shall we not say, that he gives them to manifest it by their sufferings and death? Yes truly, it is the glory of a Christian to have fellowship with Christ in his sufferings, and to be made conformable unto his death; to be baptized with the baptism with which he was baptized, and to drink of the same cup with his blessed Lord. It is then that he magnifies his Redeemer, sings forth the honour of his name, and makes his praise glorious. It is then that he manifests his power, his faithfulness, and his love. It is then he finishes the work which his Lord gave him to do. What although a Christian be called to meet death in some foreign land, in the midst of strangers, or among his foes! What although it happen, by a combination of circumstances, that he breathe his last where few know him, where fewer, perhaps, are concerned about him! This is no inglorious thing; it is connected with the glory given him by Jesus Christ, and necessary to the manifestation of his name. It is requisite, perhaps, and effectual to move some stranger, some centurion, to fear, and say, "Truly Jesus is the Son of God." Let me observe, that Christ gives a glory to his people similar to that which he has received from his Father: III. As he honours them with signal tokens of his approbation and delight. That Christ received glorious testimonies of his Father's approbation, there is the fullest evidence from the Word of God. The ancient prophetical declaration was most fully verified, that he was the Father's elect in whom his soul delighted. The manner of his birth, indeed, had nothing in it of external grandeur. So far was his coming from being attended with circumstances calculated to give impressions of worldly greatness, that he entered the world in all the meanness of outward condition. His incarnation, at the same time, was accompanied with honours of a peculiar kind. A new star was kindled in the east to point him out; the lips of prophecy, which had long been closed, were opened to welcome his approach; the angel of the Lord came upon the shepherds in the fields of Bethlehem, and there was with the angel a multitude of the heavenly host praising God. An appearance so grand and striking as this, certainly indicated peculiar delight in him on whose account it was evidently made. The thrones and dominions, the principalities and powers, which we may suppose to have been employed upon the occasion, could not possibly doubt that He whose incarnation they were announcing, was the beloved Son of the eternal God. At his baptism, he was most signally honoured by his heavenly Father. The heavens were opened the Spirit of God descended like a dove and lighted upon him, and a voice from heaven said, "This is my beloved Son, in whom I am well pleased." After his conflict with Satan in the wilderness," angels came and ministered unto him." The works that he did, the same bore witness of him, that the Father had sent and highly honoured him. These works shewed that the Father had not left him alone ;-these works demonstrated that his Father's glory rested upon him. He received besides, from God the Father, honour and glory, when, at his transfiguration on the Mount, the voice came again from the excellent glory, saying, "This is my beloved Son, in whom I am well pleased." The prevalency of his prayers, too, the immediate answers given to his supplications, which in the days of his flesh he offered up with strong crying and tears; the confident, thankful, sense he had that the Father heard him always, together with the majesty with which he retired from life, when, with a shout of triumph, he said "It is finished," all declared in the fullest manner, that the Father approved of and delighted in him. Now Christ imparts a similar glory to all his people. With respect to this world, Christians are not seldom placed in obscure circumstances, and they are often reproached for the name of Christ. But when he chuses them out of the world, and forms them for himself to shew forth his praise, he puts an high honour upon them, he shews a peculiar delight in them, by wonders, and signs, and divers gifts. No sooner are they delivered from the power of darkness, and translated into the kingdom of God's dear Son,-no sooner are they born from above, than those celestial spirits who congratulated his coming into the world, unite in a similar ministration to them, as his chosen people, for there is joy in heaven among the angels of God over every sinner that repenteth. It is impossible to doubt that this is glory given to them by their Lord. For, since he is set down at the right hand of the majesty on high,-since he is the head of all principality and power, angels are subject and obedient to him; and, therefore, it may be concluded, that their rejoicing, when sinners repent, is an act of service enjoined them by him, in honour of those happy souls on whose account we are told it is made. Christ honours his people, and testifies his high approbation of them, by the continued ministration of angels. I pretend not minutely to explain how this is the case. But the fact is manifest from the record of God. He gave glory to Peter, by sending an angel to deliver him from prison; and to Paul, by the angel that encouraged him when tossed in the storm. The world of spirits, doubt less, is remote from our view. But were the vail | enabled to say, "We have fought a good fight, drawn aside that keeps it from our sight,-had we have finished our course, we have kept the we eyes to observe the motions and operations of faith." Having considered this mortal life but as principalities and powers in heavenly places, what a day, and living unto Christ as the work of that amazing glory would be discovered in the minis- day, they arrive at the glory of saying, as he did, tration of angels to the heirs of salvation! Should in the evening of it, "We have finished the work we not see them, here leading some favourite which Thou gavest us to do, and now we are no spirit, and there guiding some beloved saint ;-on more in the world, and we come to thee." the one hand, strengthening some weak believer, and on the other hand, comforting some disconsolate soul, watching their steps, marking their progress, interested in their conflicts, and never ceasing in their various ministrations, till they should place them safe in their Father's house? Christ gives glory to his people, and testifies his high delight in them, by the good works and the labours of love which he enables them to perform, and which he is not unrighteous to forget. These works are, in fact, each of them a miracle; they are done contrary to the ordinary course of corrupt nature. They attest the presence of Christ to be with his people. Doubtless, Christians are men of like passions with other men, they are compassed about with many infirmities. They are men, nevertheless, approved of Christ, his power being upon them. There is, in fact, a kind of omnipotence imparted unto them, for through him who strengtheneth them they can do all things. Christ honours his people, and testifies his high delight in them, by peculiar communications of his grace made to their souls. He loves them and manifests himself unto them; he comes unto them, and makes his abode with them. The love of God is shed abroad in their hearts, by the Holy Ghost, who is given unto them. They are sealed with the Holy Spirit of promise ;-that Spirit descends into their hearts, and witnesses with their spirits that they are the children of God. In no small degree does Christ honour his people, and testify his high delight in them, by hearing their prayers, and by the confidence granted them in prayer. Accordingly, he said to his disciples, "if ye ask any thing in my name, I will do it." "I will honour you in my work of intercession,-I will grant your requests,-I will fulfil the desires of your hearts." Who would imagine that such poor imperfect creatures could have such dignity conferred upon them? Yet this honour have all the people of Christ; for this is their confidence, that if they ask any thing according to his will, "he heareth them." Nay, as princes, as men of high and honourable degree, they have power, and prevail with God. Finally, upon this part of the subject, Christ gives glory to his people similar to that which he has received from his Father, by honouring them with signal tokens of his approbation, in the concluding moments of their mortal life. Having honoured them through life, he ceases not to honour them at the approach of death. Then he enables them to lift up their heads, because their redemption draweth nigh. The departure of Christians from this present world is often a departure in dignity and triumph. Then they are I am now led, shortly, to remark, that Christ gives glory to his people, similar to that which he has received from his Father:— IV. As he gives them the certain hope, and will, at last, put them in full possession of that glory which he has received from his Father in heaven. And what is the glory which Christ has received from his Father in heaven? Of this there are sublime descriptions in the divine record. There it is said that God, who raised him from the dead, hath set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come; that "he hath highly exalted him, and given him a name above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that he is Lord to the glory of God the Father." Now Christ gives his people, at present, the assured hope of sharing with him in all this glory. In this world he gives them power to become the sons of God; and if children, then are they heirs, heirs of God, and joint heirs with Christ, that they may be also with him glorified together. When Christ chooses his people from the world and forms them for himself, besides honouring them with signal tokens of present approbation, he sets exalted joy before them, he teaches them to hope for the grace that is to be brought unto them, at his revelation,-he appoints unto them a kingdom, as his Father hath appointed unto him. This is their present high attainment, and though it doth not yet appear what they shall be, they assuredly know that "when He who is their life shall appear, they shall also appear with him in glory; and that they shall be like him, for they shall see him as he is." Then shall that prayer be completely fulfilled, which he offered up in his state of humiliation, "Father I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." What though death shall separate, for a season, their souls and bodies! What though their mortal part be dissolved in the earth! The perishing of the outward man is but the finishing of their course; the dissolution of the earthly tabernacle is only their putting off the garment of mortality; death is just their lying down to rest, their falling asleep in Jesus, that they may rise again to everlasting life. On the day of the resurrection-that high time to awake out of sleep-on the day of the resurrection, "when Jesus shall come to be glorified in his saints, and admired in all them that believe," what a glorious assembly will his people constitute! That which was sown in weakness shall be raised in power, that which was sown in dishonour shall be raised in glory;-every one of them all, with a new immortal body, for he shall change their vile bodies, and fashion them like unto his own glorious body;-every one of them all with a perfectly pure spirit, for they shall be fully conformed to his divine image. And then shall they be publicly acknowledged by himself, confessed before his Father, and presented at his throne, "without spot, or wrinkle, or any such thing." To them, having overcome," he will then grant to sit down with him in his throne, even as he also overcame, and is set down with his Father in his throne." And now, brethren, ye who are in truth the disciples of the Lord Jesus, I mean not to detain you from the peculiar service of this day; from participating in that glory which is given you, in your being invited to have communion with Him at his table. Think, then, of all the blessed privileges which to you, as his people, do belong; and whilst you think of them, let gratitude arise in your hearts, and thanksgiving be poured from your lips, to Him from whom they have been received. Yea, when ye think of them, recall to mind the end and design for which they are given. "For ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should shew forth the praises of Him who hath called you out of darkness into his marvellous light." Walk, then, worthy of your high vocation; walk worthy of Him who hath called you to his kingdom and glory. And to those who are strangers to the glory which belongs to the disciples of Christ, let me only say, what hinders you from being partakers of it? what, but your own unbelief and hardness of heart? Repent ye, then, and believe the Gospel. Be persuaded to come with us and we will do you good, for the Lord hath spoken good concerning Israel. I add no more. May the Lord bless what hath been said, and to his name be the praise. Amen. ORIGIN AND MEANING OF THE NAME BY THE REV. JAMES BRODIE, THIS name repeatedly occurs in the historical parts of the New Testament, and is also found in 2 Kings i. 2, where we are told that Ahaziah, king of Israel, sent to inquire of Baal-zebub, the god of Ekron, whether he should recover of his disease. As the names even of individuals were all significant in Hebrew, there is naturally excited some interest to know the origin and meaning of the term. The first part of the word is easily explained. Baal, or Beel, signifies lord, and was commonly given to their different deities by the nations of the East. We read of judgments being denounced against Israel, because they worshipped Baal, Baal-peor, and Baal-berith, the gods of the heathen around them. Considerable difficulty, however, is found in ascertaining the precise import of the latter part of the word. Zebub, in Hebrew, and its kindred dialects, denotes a fly; but commentators have been not a little puzzled in their endeavours to determine why" the lord of the fly" should be made an object of adoration. It may also be observed, that in the original language of the New Testament, the word is Beelzebul, which is said by some (Jerome, and others,) to signify the "lord of dung or corruption;" but how the two names should be regarded as synonymous terms, devils," seems at first to be a difficult question. and why they should be applied to the "chief of the In this inquiry the Hebrew affords us but little aid. Excepting in the passage already referred to, zebub occurs but twice in the Old Testament Scriptures. In Isaiah vii. 18, it is said, "the Lord shall hiss for the fly that is in the uttermost parts of the rivers of Egypt." Abyssinian traveller, as a large fly, which, at one season This insect is described by Bruce, the well-known of the year, is produced in such abundance, and is so exceedingly annoying in its attacks, as to drive away almost every species of quadruped from the districts in which it is found. It is admirably suited for shadowing forth the desolating scourge which Jehovah was threatening to bring upon his people; but its history affords us no assistance in our present inquiry. The same word is found again in Ecclesiastes x. 1, where it is said, that "as the flies of death (for such is the literal translation of the words) cause the ointment of the apothecary to send forth a stinking savour," i. e., by depositing in it the eggs from which the maggots profolly him that is in reputation for wisdom and honour.” ceed, that make the whole to putrify, 66 so doth a little On turning for an explanation to Greek and Roman authorities, we find little allusion made to the fly in their mythology. We are, however, told that the Greeks, and more especially the people of Elis, sometimes termed Jupiter, their chief deity, Apomuos, or "the remover of the fly," "because," says Pausanias, a heathen author who wrote an account of their superstitions," he carries away the flies from the Elian Olympus." The Romans gave a similar title to Hercules, another of their gods, (Clemens Alex.) In examining the collections that have been made of Grecian medals and gems, some farther light is thrown on the subject. head of Jupiter with the wings of a fly attached to it, A good many of the earlier engravings represent the or with two flies underneath it. Sometimes a stone is found, engraved on both sides, representing on the one Jupiter with his sceptre and eagle, and on the other a large and beautiful fly, which prove that, taken altoge ther, it relates to the god of Elis, (Tassie's Gems, No. 911, 912, &c. &c.) It is also well known that the Greeks employed the butterfly as an emblem of the soul, which is uniformly represented in their engravings by that insect, or by a female figure with butterfly wings. In some medals, for instance, which represent a philosopher leaning on a staff, a scull and butterfly at his feet, shew that the figure is meant for Plato, who wrote a treatise upon the immortality of the soul. It is farther deserving of notice, that a number of the most ancient Grecian gems are cut into the form of a scarabeus or beetle; a superstitious practice, evidently brought from Egypt, from whence the Greeks seem to have derived the art of engraving, as well as their idolatrous ceremonies, (Tassie, Introd.) These facts all point to the fly as the emblem of the departed soul, or to the god of death, who carries them away, while they refer us to the banks of the Nile for more accurate information. When, in the next place, we peruse the accounts given us of the religion of the Egyptians, we learn that they considered the beetle as sacred; and when we examine their images, and hieroglyphic figures, the representation of that insect is frequently met with. It |