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be a hand to play on it ere it can sound. Man declares his glory also actively. And this he ought to do,

1. By his heart, i Cor. vi. 20. Glorify God in your spirit. Honouring God with the lips, not with the heart, is but a very lame and unacceptable performance. He ought to be glorified by our understanding, taking him up in the glory which the scripture reveals him in, think. ing highly of him, and esteeming him above all other persons or things, Psal. Ixxiii. 25. So they that know him not, can never glorify him: and they that esteem any person or thing more than, or as much as him, dishonour him. We glorify him by our wills, chusing him as our portion and chief good, as he really is in himself ; by our affections loving him, and rejoicing and delighting in him above all other.

2. By his lips, Psal. I. 23. "Whoso offereth praise glorifieth me. Therefore man's tongue is called his glory, Psal. xvi. 9. not only because it serves him for speech, which exalts him above the brutes, but because it is given him as a proper instrument for speaking forth the glory of God. So that it must needs be a strange perverting of the tongue, to set it against the heavens, and let it loose to the dishonour of God, and fetter it as to his glory.

3. By his life, Mat. v. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. A holy life is a life of light; it is a shining light, to let a blind world see the glory of God. Sin darkens the glory of God, draws a veil over it. David's sin made the enemies of the Lord to blaspheme. The study of holiness says, God is holy; mourning for every slip says, God is spotless; walking holily in all manner of conversation, within and with out, &c. says, God is omniscient and omnipresent, &c. As when men find a well-ordered family, that tells what a man the master of it is.

SECONDLY, I proceed to shew in what respects God's glory is man's chief end.

First, It is man's end,

1. It is the end which God aimed at when he made man, Prov. xvi. 4. • The Lord hath made all things for • himself, Rom. xi. 36. “For of him, and through him, and to him are all things. Every rational agent proshould tend; this is the point or common centre, in which all should meet.

2. The extent of it. It is not only some of our actions, but all of them, of what kind soever, that must be directed to this end. This, then, is man's chief duty.

In the second text we have,

1. The Psalmist's chief desire, and what he points at as his only true happiness; that is, the enjoyment of God. He takes God for and instead of all, that in him alone his soul may rest.

2. The reason of this is taken from, (1.) The creature's emptiness, both in body and spirit, ver. 25. (2.) From God's fulness and sufficiency : and this is amplified by the eternity of it, my portion for ever.

From both texts the following doctrine natively follows. Doct. “ Man's chief end is to glorify God, “ and to enjoy him for ever.”

In handling this doctrine, I shall speak, I. to the glorifying of God, which is one part of man's chief end.

II. To the enjoyment of God for ever, wherein man's chief happiness consists, and which he is to seek as his chief good.

I. I shall speak to the glorifying of God, which is one part of man's chief end. And here I shall shew,

1. The nature of glorifying God.
2. In what respects God's glory is man's chief end.
3. The extent of this glorifying God.
4. The reason of it.

First, I shall shew the nature of glorifying God. To glorify, is either to make glorious, or to declare to be glorious. God glorifies, i. e. makes angels or men glorious; but man cannot make God glorious, for he is not capable of any additional glory, being in himself infinitely glorious, Job xxxv. 7. Hence it is plain, that God gets no advantage to himself by the best works of mer, the profit of our holiness redounding entirely to ourselves, Acts xvii. 25. Psal. xvi. 2.

God is glorified, then, only declaratively; he is glorified when his glory is declared. This is done two ways. Objectively, by the creatures inanimate and irrational. Thus the heavens declare the glory of God, Psal. xix. 1. This the creatures do, while they afford matter of praise to God, as a violin is fit to make music, though there must

be a hand to play on it ere it can sound. Man declares his glory also actively. And this he ought to do,

1. By his heart, i Cor. vi. 20. Glorify God in your spirit. Honouring God with the lips, not with the heart, is but a very lame and unacceptable performance. He ought to be glorified by our understanding, taking him up in the glory which the scripture reveals him in, think. ing highly of him, and esteeming him above all other persons or things, Psal. Ixxiii. 25. So they that know him not, can never glorify him: and they that esteem any person or thing more than, or as much as him, dishonour him. We glorify him by our wills, chusing him as our portion and chief good, as he really is in himself ; by our affections loving him, and rejoicing and delighting in him above all other.

2. By his lips, Psal. l. 23. “Whoso offereth praise glorifieth me.' Therefore man's tongue is called his glory, Psal. xvi. 9. not only because it serves him for speech, which exalts him above the brutes, but because it is given him as a proper instrument for speaking forth the glory of God. So that it must needs be a strange perverting of the tongue, to set it against the heavens, and let it loose to the dishonour of God, and fetter it as to his glory.

3. By his life, Mat. v. 16. 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. A holy life is a life of light; it is a shining light, to let a blind world see the glory of God. Sin darkens the glory of God, draws a veil over it. David's sin made the enemies of the Lord to blaspheme. The study of holiness says, God is holy; mourning for every slip says, God is spotless; walking holily in all manner of conversation, within and without, &c. says, God is omniscient and omnipresent, &c. As when men find a well-ordered family, that tells what a man the master of it is.

SECONDLY, I proceed to shew in what respects God's glory is man's chief end.

First, It is man's end,

1. It is the end which God aimed at when he made man, Prov. xvi. 4. · The Lord hath made all things for · himself, Rom. xi. 36. “For of him, and through him, and to him are all things. Every rational agent pro

poses to himself an end in working, and the most perfect the highest end. Now God is the most perfect Being, and his glory the noblest end. God is not actively glorified by all men, and therefore he surely did not design it; but he designed to have glory from them, either by them or on them; and so it will be. Happy they who glorify him by their actings, that they may not glorify him by their eterral sufferings.

2. It is the end of man as God's work. Man was made fit for glorifying God, Eccl. vii. 29. God made man up

right;' as a well-tuned instrument, or as a house conveniently built, though never inhabited. The very faoric of a man's body, whereby he looks upward, while the beasts look down, is a palpable evidence of this.

3. It is that which man should aim at, the mark to which he should direct all he does, 1 Cor. x. 31. the text. This is what we should continually have in our eye, the grand design we should be carrying on in the world, Psal. xvi. 8. I have set the Lord always before me,'

says David.

Secondly, It is man's chief end, that which God chiefly aimed at, the chief end of man as God's work, and that which man should chiefly aim at. God made man for other ends, as to govern, use, and dispose of other creatures in the earth, sea, and air, wisely, soberly, and mercifully, Gen. i. 26. Man was fitted for these ends, and a man may propose them lawfully to himself, seeing God has set them before him ; but still these are but subordinate ends to his glory.

There are some ends which men propose to themselves, which are simply unlawful, as to satisfy their revenge, their lust, their covetousness, &c. These are not capable of subordination to the glory of God, who hates robbery for burnt-offering. But there are other ends, which are indeed in themselves lawful, yet become sinful, if they be not set in their due place, that is, subordinate to the glory of God. Now, God's glory is made our chief end, when these three things concur.

1. When whatever end we have in our actions, the glory of God is still one of our ends in acting. We may eat and drink for the nourishment of our bodies; but this must not justle out our respect to the glory of God. If the nourishment of our bodies be the only end of our eating and drinking, it is sinful, and out of the due order.

2. It must not only be our end, but it must be our main and principal end, that which we chiefly design. When God's glory is our chief end, all other ends that we propose to ourselves will be downweighed by this ; all other sheafs must bow to that sheaf : as a diligent servant designs to please both the inaster and his steward, but chiefly the master. But when, on the contrary, a man eats and drinks (for instance) more for the nourish. ment of his body than for God's glory, it is plain, that God's glory is not the chief end of the man in that action. Hence we read, 2 Tim. iii. 4. of some that are ' lovers of pleasure more than lovers of God.'

3. When it is the ultimate end, the last end, the top and perfection of what we design, beyond which we have no more view, and to which all other ends are made subservient, and as means to that end. Thus we should eat that our bodies may be refreshed; we should desire that our bodies may be refreshed, that we may be the more capable to serve and glorify God in our stations. Thus we are obliged to seek our own salvation, that God may be glorified; and not to seek God's glory only that we may be saved; for that it to make the glory of God a stepping-stone to our own safety.

Thirdly, I come now to shew the extent of this duty. Respect to the glory of God is as salt that must be served up with every dish. The great work of our life is to glorify him; it is the end of our first and of our second creation, Isa. xliii. 21. • This people have I form

ed for myselt; they shall shew forth my praise.' We must be for God, Hos. iii. 3. and live to him. This must be the end.

1. Of our natural actions, 1 Cor. x. 31. eating, sleeping, walking, &c. we are under a law as to these things. We may not eat and drink as we please, more than pray as we please, Zech. vii. 6. All these things must be done in subserviency to the glory of God. These things must be done that we may live, and living may glorify God; and when we can do it without them in heaven, then none of these things shall be done.

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