SERMON XXV.

THE CHIEF END OF MAN.

WHETHER THEREFORE YE EAT, OR DRINK, OR WHATSOEVER YE DO, DO ALL TO THE GLORY OF GOD. 1 CORINTHIANS X. 31.

IN the three last Discourses, I have considered the Creation and Nature of Man. The next subject, naturally offered to our view by a system of theology, is The End for which Man was made. By this, I mean, the principal purpose which he is fitted to answer; the thing which God had principally in view in bringing man into existence.

The importance of this subject can need very little illustration. The question, For what end was I made; or what end are my existence and faculties designed to answer; is instinctively realized by every sober man to import all that is of any real moment to himself.

In the text we are required to do whatsoever we do to the glory of God.' This precept I consider as disclosing to us the true end for which we were made. In examining it, I shall attempt to show,

I. What it is to glorify God:

II. That this is constituted by Him the chief end of man; and,

III. The propriety of this divine constitution.

I. I shall attempt to show what it is to glorify God. In the Scriptures, mankind are frequently required to glorify their Creator. But it is perfectly plain that they cannot,

in any manner or degree, change his nature, or the state of his perfections; these being absolutely without variableness, or shadow of turning. It may I think be said, not only with truth, but with the highest reverence, that God himself cannot alter his perfections. Indeed this is directly declared in the text, which I have partially quoted. Yet it will not be denied, that God can glorify himself; that is, make himself glorious, by acting in such a manner as is approved by his own infinite wisdom, and as will display the glory of his character to the view of his intelligent creatures. In a manner, generally resembling this, those creatures, and among them mankind, can also glorify him; that is, they can act in such a manner as to show his glory to each other, and in this way to please him, and gain his approbation.

To glorify God, in this sense, is,

1. To know him.

In

The perfections of God are the glory of his character. order that these may be disclosed by one intelligent creature to another, it is plainly necessary that he should first know them, or understand what they are: this knowledge being the basis on which all other regard to them must be founded. Without this knowledge, mankind might indeed glorify God, as he is glorified by the mute, passive, incogitative works of his hands; such as earth, plants, and trees; that is, by being displays of his power and skill to conscious beings; but they cannot in this manner glorify him, as intelligent beings.

It is to be observed, that knowing God, so as to glorify him, denotes, that we have just conceptions of his character, and not those which are false and imaginary. All the imaginary views which we form of God, are views, not of the real God, but of a God fashioned by our own minds. In every erroneous conception which we form of the Creator, we may be said, with a small alteration of the language of Scripture, 'to change the glory of the incorruptible God into an image made by corruptible man;' and an image also, usually made like unto him; always debasing the character of Jehovah, and robbing it of its real and infinite perfection.

The knowledge of God is gained wholly, either from his works, or from his word. To himself only is he known in the abstract. In creation and providence however, and especially in the bible, his intelligent creatures can behold, as in a

glass, the glory of the Lord.' This knowledge we acquire just so far as we understand the true nature of his works, and the true meaning of his word, and no farther. Erroneous schemes of philosophy, and false systems of divinity, contain and convey, so far as they are erroneous, no knowledge of God at all; and can never, by themselves, be the means of glorifying him. Therefore they can never become of any real value to us. As this knowledge can be gained only by study; so, if we love to glorify God, we shall devote ourselves as much as may be to the study both of his works and of his word.

2. To think of him in a manner suited to his character. The perfections of God are immensely great, glorious, and wonderful; and justly claim to be thought of by us in a manner corresponding with their exalted nature. They claim, particularly, to be thought of by us frequently, daily, many times a day, and in a sense, always. Nothing else deserves in any measure so great a share of our thoughts: nothing else therefore should in any measure engross them to so great a degree. God is infinitely greater, wiser, and better than his creatures; and justly demands that we should devote ourselves to him, in a preference to them, which is proportioned to his character. It is one charge against the wicked, and one part of their wickedness, that God is not in all their thoughts.' It is one attribute of good beings, who voluntarily glorify him, that God is in all their thoughts. If we would belong to the number of such beings, he must be in all our thoughts; that is, we must think of him, in a sense, unceasingly.

To this end it is necessary that we think of him willingly, or with pleasure; that we find him in all his works, both of creation and providence; that we regard him as the original and universal Agent; as present, acting, and visible, in every thing which is great or good; as particularly visible in the things with which we are conversant, in our own personal afflictions and blessings, in those of our friends, and in those of our country; in his dispensations to his church, and in his government of the world. As these things are chiefly explained to us in the Scriptures, so we should especially think of God as his character is there unfolded, and labour peculiarly to find him there.

To the same end it is still more necessary, that we think of him justly: that is, that our thoughts of him be noble and

exalted; suited, so far as our capacities will allow, to the great and wonderful character which he has discovered of himself in his works, and in his word.

3. To love him.

God is infinitely the greatest and most excellent of all beings. In order to glorify him, it is necessary that we not only discern, but also relish his character; that we wish well to the furtherance and completion of his designs, and rejoice in the perfect happiness which he enjoys in the contemplation of his own excellence, and the accomplishment of his pleasure, with supreme benevolence to him; that we delight in the beauty, loveliness, and glory of his character, with supreme complacency; and that we feel the benefits bestowed on us and ours, with supreme gratitude. Love, in the general sense, is the sum and substance of all the exercises of piety; of reverence, submission, dependence, resignation, confidence, hope, and joy. When therefore it is here said, that it is necessary to love God, in order to glorify him, it is intended that to this end we must become the subjects of all these exercises. Nor is this all which is necessary. We must also become the subjects of them habitually and unceasingly; and the more we know of his character, the more we must delight in it; and thus render to him a continually increasing tribute of piety. All this, and this only, is glorifying God with the heart, the most exalted and noble of our moral faculties: for this is that conduct of the heart which is suited to the nature of the object beloved.

4. To serve him.

God is originally obeyed in the correspondence of the heart with his precepts; and is never in the proper sense obeyed, except in those cases where such a correspondence exists. But to serve him, in the full sense, denotes also the conformity of our external conduct to his most holy will. Accordingly, he has prescribed to us, not only the general spirit of obedience, which is seated in the heart, but also the various modes in which this spirit operates usefully towards Him, our fellow-creatures, and ourselves. Towards him immediately, it operates usefully and amiably, in the several acts of worship, public and private, enjoined in the Scriptures; towards our fellow-creatures, in the several duties of patriotism, kindness, truth, forgiveness, and charity; and towards ourselves, in the

duties of diligence, meekness, humility, temperance, and general self-denial. In these things at large, we are especially employed as active beings; and glorify God, both by conforming our conduct to his character and pleasure, and by exhibiting this conformity to the view of our fellow-men.

5. To enjoy him.

To enjoy God is to take pleasure in his character. This character is one, unchangeable, and perfect; yet it is formed of perfection endlessly diversified. On the one hand it is infinitely great, on the other it is infinitely beautiful. It involves also all the varieties of greatness and beauty. Innumerable displays and diversities of both greatness and beauty are made to us, in those parts of creation and providence with which we are acquainted; of greatness and beauty both natural and moral, of matter and of mind. All these are merely diversified images of beauty and greatness, originally existing in the divine Mind; feeble reflections of the beams of the Sun of Righteousness. Moral greatness and moral beauty are especially that which is called the image of God' in the Scriptures; that in which man was originally created; that to which he is restored by the truth of the gospel, and the Spirit of grace; that in which God himself especially delights; and that which, therefore, ought to be especially relished by us. The greatness of God is properly the object of reverence and admiration the beauty of his character is properly the object of love names which in different modes are expressive only of pleasure or delight, existing in different forms. This delight is spontaneously experienced by all intelligent beings, who are disposed to glorify their Maker. All these find their happiness ultimately in him; and whether that happiness is gained from the contemplation of his character, or found in his works and dispensations; whether it springs up in peace and self-approbation, or in the reciprocated benevolence of our fellow creatures; whether it is furnished by present enjoyment, or is anticipated in the delightful foretaste of hope; it is all finally referred to him alone as its sole Author. By every such mind he is regarded as the fountain of living waters,' whence flows every stream of pleasure to the unnumbered creatures which he has made.

I have considered the enjoyment of God as one of the means of glorifying him, under a distinct head, because it is