Articles & Books Summer 1992 PRC Magazine Of Manâ s Chief End

Of Manâ s Chief End

Summer 1992 PRC Magazine
Written by Thomas Ridgely
Manâ s chief and highest end is to glorify God, and fully to enjoy him for ever.
l. It is supposed, in this answer, that every intelligent creature, acting as su
ch, designs some end, which excites endeavours to attain it.
2. The ends for which we act, if warrantable, may be considered as to their degr
ee of excellency, and, in proportion to it, are to be pursued by proper means co
nducing thereto.
3. There is one that may be termed the chief and highest end, as having an excel
lency and tendency to make us blessed above all others: this consists, as it is
observed in this answer, in the glorifying and eternal enjoyment of God, the fou
ntain of blessedness.
If it be enquired with what propriety these may both be called chief and highest
, the answer if obvious and easy, viz., That the former if absolutely so, beyond
which nothing more excellent or desirable can be conceived; the latter is the h
ighest or best in its kind, which, notwithstanding, is referred, as a means lead
ing to the other; and both these ends, which, with this distinction, we call chi
ef and highest, are to be particularly considered by us, together with the conne
ction that there is between them. And,
I. We are to consider what it is to glorify God. In order to our understanding o
f this, let it be premised,
l. That there is a great difference between Godâ s glorifying himself and our glorify
ing him; he glorifies himself when he demonstrates or shows forth his glory; we
glorify him by ascribing to him the glory that is his due: even as the Sun disco
vers its brightness by its rays, and the eye beholds it. God glorifies himself,
by furnishing us with matter for praise; we glorify him when we offer praise, or
give unto him the glory due to his Name.
2. Creatures are said to glorify God various ways; some things do it only object
ively, as by them, angels and men are led to glorify him. Thus the heavens decla
re his glory (Ps. 19:1). The same might be said of all other inanimate creatures
which glorify God, by answering the end of their creation, though they know it
not: but intelligent creatures, and particularly men, are said to glorify God ac
tively; and this they do by admiring and adoring his divine perfections: these,
as incomprehensible, are the object of admiration; and accordingly the Apostle a
dmire the divine wisdom, O the depth of the riches, both of the wisdom and knowl
edge of God; how unsearchable are his judgments, and his ways past finding out (
Rom. 11:33). And as they are divine, so they are the object of adoration: God is
to be admired in all the displays of his relative or manifestative glory; and h
is work, which men behold, is to be magnified (Job 36:24). But he is to be adore
d more especially for his essential perfections.
We are to glorify God, by recommending, proclaiming, and setting forth his excel
lency to others. What we have the highest value for, we desire that others may h
ave the same regard to it with out selves: thus it is observed by the Evangelist
, that when the Disciples received their first conviction that Jesus was the Mes
siah, they imparted this to others; as Andrew to Peter, and Philip to Nathanael;
so the woman of Samaria being convinced hereof, endeavoured to persuade all her
neighbors to believe in him, as she did. Thus we glorify God by making mention
of his name with reverence, proclaiming his goodness with thankfulness, and invi
ting others, as the Psalmist does, to taste and see that he is good. (Ps. 34:8).
But since this is a very comprehensive duty, including in it the whole of practi
cal religion, it may be considered under the following particulars.
1. We glorify God by confessing and taking shame to our selves for all the sins
we have committed, which is interpretatively to acknowledge the holiness of his
nature, and of his law, which the Apostle asserts to be holy, just and good. (Ro
m. 7:12). This Joshua advises Achan to do; to give glory to God, by making confe
ssion to him (John 7:19). And thus the penitent thief, who was crucified with ou
t Saviour, glorified God by confessing that he received the due reward of his de
eds (Luke 23:40,41). So did the Levites, in their prayer recorded by Nehemiah, w
hen the said to God, Thou art just in all that is brought upon us, for thou hast
done right, but we have done wickedly (Neh. 9:33).
2. By loving and delighting in him above all things, which is to act as those wh
o own the transcendent amiableness of his perfection, as the object of their hig
hest esteem. Thus the Psalmist says, Whom have I in heaven but thee; and there i
s none upon earth, that I desire besides thee. (Ps. 73:25).
3. By believing and trusting in him, committing all our concerns, both in life a
nd death, for time and eternity, into his hands: thus Abraham is said to the str
ong in faith, giving glory to God (Rom. 4:20) And the Apostle Paul, to have comm
itted his all to him.(2 Tim. 1:12)
4. By a fervent zeal for his honour; and that either for the honour of his truth
and Gospel, when denied, disbelieved or perverted; or for the honour of his hol
iness, or any of his other perfections, when they are reflected on, or reproache
d, either by the tongues or actions of those who set themselves against him.
5. By improving our talents, and bringing forth fruit in proportion to the means
we enjoy; herein says our Saviour, is my father glorified, that ye bear much fr
uit. (John 15:8).
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