Part 21

First, Man would make himself his own end and happiness. As God ought to be esteemed the first cause, in point of our dependence on him, so he ought to be our last end, in point of our enjoyment of him. When we therefore trust in ourselves, we refuse him as the first cause; and when we act for ourselves, and expect a blessedness from ourselves, we refuse him as the chiefest good, and last end, which is an undeniable piece of atheism; for man is a creature of a higher rank than others in the world, and was not made as animals, {a136} plants, and other works of the divine power, materially to glorify God, but a rational creature, intentionally to honor God by obedience to his rule, dependence on his goodness, and zeal for his glory. It is, therefore, as much a slighting of God, for man, a creature, to set himself up as his own end, as to regard himself as his own law. For the discovery of this, observe that there is a three‑fold self‑love.

1. Natural, which is common to us by the law of nature with other creatures, inanimate as well as animate, and so closely twisted with the nature of every creature, that it cannot be dissolved but with the dissolution of nature itself. It consisted not with the wisdom and goodness of God to create an unnatural nature, or to command anything unnatural, nor doth he; for when he commands us to sacrifice ourselves, and dearest lives for himself, it is not without a promise of a more noble state of being in exchange for what we lose. This self‑love is not only commendable, but necessary, as a rule to measure that duty we owe to our neighbor, whom we cannot love as ourselves, if we do not first love ourselves. God having planted this self‑love in our nature, makes this natural principle the measure of our affection to all mankind of the same blood with ourselves.

2. Carnal self‑love: when a man loves himself above God, in opposition to God, with a contempt of God; when our thoughts, affections, designs, centre only in our own fleshly interest, and rifle God of his honor, to make a present of it to ourselves: thus the natural self‑love, in itself good, becomes criminal by the excess, when it would be superior and not subordinate to God.

3. A gracious self‑love: when we love ourselves for higher ends than the nature of a creature, as a creature dictates, viz. in subserviency to the glory of God. This is a reduction of the revolted creature to his true and happy order; a Christian is therefore said to be “created in Christ to good works.”[236] As all creatures were created, not only for themselves, but for the honor of God; so the grace of the new creation carries a man to answer this end, and to order all his operations to the honor of God, and his well‑pleasing. The first is from nature, the second from sin, the third from grace; the first is implanted by creation, the second the fruit of corruption, and the third is by the powerful operation of grace. This carnal self‑love is set up in the stead of God as our last end; like the sea, which all the little and great streams of our actions run to and rest in. And this is, 1. Natural. It sticks as close to us as our souls; it is as natural as sin, the foundation of all the evil in the world. As self‑abhorrency is the first stone that is laid in conversion, so an inordinate self‑love was the first inlet to all iniquity. As grace is a rising from self to centre in God, so is sin a shrinking from God into the mire of a carnal selfishness; since every creature is nearest to itself and next to God, it cannot fall from God, but must immediately sink into self;[237] and, therefore, all sins are well said to be branches or modifications of this fundamental passion. What is wrath, but a defence and strengthening self against the attempts of some real or imaginary evil? Whence springs envy, but from a self‑love, grieved {a137} at its own wants in the midst of another’s enjoyment, able to supply it? What is impatience, but a regret that self is not provided for at the rate of our wish, and that it hath met with a shock against supposed merit? What is pride, but a sense of self‑worth, a desire to have self of a higher elevation than others? What is drunkenness, but a seeking a satisfaction for sensual self in the spoils of reason? No sin is committed as sin, but as it pretends a self‑satisfaction. Sin, indeed, may well be termed a man’s self, because it is, since the loss of original righteousness, the form that overspreads every part of our souls. The understanding assents to nothing false but under the notion of true, and the will embraceth nothing evil but under the notion of good; but the rule whereby we measure the truth and goodness of proposed objects, is not the unerring Word, but the inclinations of self, the gratifying of which is the aim of our whole lives. Sin and self are all one: what is called a living to sin in one place,[238] is called a living to self in another: “That they that live should not live unto themselves.”[239] And upon this account it is that both the Hebrew word, חטא, and the Greek word, ἁμαρτάνειν, used in Scripture to express sin, properly signify to miss the mark, and swerve from that _white_ to which all our actions should be directed, viz. the glory of God. When we fell to loving ourselves, we fell from loving God; and, therefore, when the Psalmist saith (Psalm xiv. 2), there were none that sought God, viz. as the last end; he presently adds, “They are all gone aside,” viz. from their true mark, and therefore become filthy. 2. Since it is natural, it is also universal.[240] The not seeking God is as universal as our ignorance of him. No man in a state of nature but hath it predominant; no renewed man on this side heaven but hath it partially. The one hath it flourishing, the other hath it struggling. If to aim at the glory of God as the chief end, and not to live to ourselves, be the greatest mark of the restoration of the divine image,[241] and a conformity to Christ, who glorified not himself,[242] but the Father;[243] then every man, wallowing in the mire of corrupt nature, pays a homage to self, as a renewed man is biassed by the honor of God. The Holy Ghost excepts none from this crime (Phil. ii. 21): “All seek their own.” It is rare for them to look above or beyond themselves. Whatsoever may be the immediate subject of their thoughts and inquiries, yet the utmost end and stage is their profit, honor, or pleasure. Whatever it be that immediately possesses the mind and will, self sits like a queen, and sways the sceptre, and orders things at that rate, that God is excluded, and can find no room in all his thoughts (Psalm x. 4): “The wicked, through the pride of his countenance, will not seek after God; God is not in all his thoughts.” The whole little world of man is so overflowed with a deluge of self, that the dove, the glory of the Creator, can find no place where to set its foot; and if ever it gain the favor of admittance, it is to disguise and be a vassal to some carnal project, as the glory of God was a mask for the murdering his servants. It is from the power of this principle that the difficulty of conversion ariseth: as there is no greater pleasure to a believing {a138} soul than the giving itself up to God, and no stronger desire in him, than to have a fixed and unchangeable will to serve the designs of his honor; so there is no greater torment to a wicked man, than to part with his carnal ends, and lay down the Dagon of self at the feet of the ark. Self‑love and self‑opinion in the Pharisees waylaid all the entertainment of truth (John v. 44): “They sought honor one of another, and not the honor which comes from God.” It is of so large an extent, and so insinuating nature, that it winds itself into the exercise of moral virtues, mixeth with our charity (Matt. vi. 2), and finds nourishment in the ashes of martyrdom (1 Cor. xiii. 3).

This making ourselves our end will appear in a few things.

1. In frequent self‑applauses, and inward overweening reflections. Nothing more ordinary in the natures of men, than a dotage on their own perfections, acquisitions, or actions in the world: “Most think of themselves above what they ought to think” (Rom. xii. 3, 4). Few think of themselves so meanly as they ought to think: this sticks as close to us as our skin; and as humility is the beauty of grace, this is the filthiest soil of nature. Our thoughts run more delightfully upon the track of our own perfections, than the excellency of God; and when we find anything of a seeming worth, that may make us glitter in the eyes of the world, how cheerfully do we grasp and embrace ourselves! When the grosser profanenesses of men have been discarded, and the floods of them dammed up, the head of corruption, whence they sprang, will swell the higher within, in self‑applauding speculations of their own reformation, without acknowledgment of their own weaknesses, and desires of divine assistance to make a further progress. “I thank God I am not like this publican;”[244] a self‑reflection, with a contempt rather than compassion to his neighbor, is frequent in every Pharisee. The vapors of self‑affections, in our clouded understandings, like those in the air in misty mornings, alter the appearance of things, and make them look bigger than they are. This is thought by some to be the sin of the fallen angels, who, reflecting upon their own natural excellency superior to other creatures, would find a blessedness in their own nature, as God did in his, and make themselves the last end of their actions. It is from this principle we are naturally so ready to compare ourselves rather with those that are below us, than with those that are above us; and often think those that are above us inferior to us, and secretly glory that we are become none of the meanest and lowest in natural or moral excellencies. How far were the gracious penmen of the Scripture from this, who, when possessed and directed by the Spirit of God, and filled with a sense of him, instead of applauding themselves, publish upon record their own faults to all the eyes of the world! And if Peter, as some think, dictated the Gospel which Mark wrote as his amanuensis, it is observable that his crime in denying his Master is aggravated in that Gospel in some circumstances, and less spoken of his repentance than in the other evangelists: “When he thought thereon, he wept;”[245] but in the other, “He went out and wept bitterly.”[246] This is one part {a139} of atheism and self‑idolatry, to magnify ourselves with the forgetfulness, and to the injury of our Creator.

2. In ascribing the glory of what we do or have to ourselves, to our own wisdom, power, virtue, &c. How flaunting is Nebuchadnezzar at the prospect of Babylon, which he had exalted to be the head of so great an empire! (Dan. iv. 30): “Is not this great Babylon that I have built? For,” &c. He struts upon the battlements of his palace, as if there were no God but himself in the world, while his eye could not but see the heavens above him to be none of his own framing, attributing his acquisitions to his own arm, and referring them to his own honor, for his own delight; not for the honor of God, as a creature ought, nor for the advantage of his subjects, as the duty of a prince. He regards Babylon as his heaven, and himself as his idol, as if he were all, and God nothing. An example of this we have in the present age. But it is often observed, that God vindicates his own honor, brings the most heroical men to contempt and unfortunate ends, as a punishment of their pride, as he did here (Dan. iv. 31): “While the word was in the king’s mouth, there fell a voice from heaven,” &c. This was Herod’s crime, to suffer others to do it:[247] he had discovered his eloquence actively, and made himself his own end passively, in approving the flatteries of the people, and offered not with one hand to God the glory he received from his people with the other.[248] Samosatenus is reported to put down the hymns which were sung for the glory of God and Christ, and caused songs to be sung in the temple for his own honor. When anything succeeds well, we are ready to attribute it to our own prudence and industry: if we meet with a cross, we fret against the stars and fortune, and second causes, and sometimes against God: as they curse God as well as their king (Isa. viii. 21), not acknowledging any defect in themselves. The Psalmist, by his repetition of, “Not unto us, not unto us, but to thy name give glory” (Psalm cxv. 1), implies the naturality of this temper, and the difficulty to cleanse our hearts from those self‑reflections. If it be angelical to refuse an undue glory stolen from God’s throne (Rev. xxii. 8, 9), it is diabolical to accept and cherish it. To seek our own glory is not glory (Prov. xxv. 27). It is vile, and the dishonor of a creature, who by the law of his creation is referred to another end. So much as we sacrifice to our own credit, to the dexterity of our hands, or the sagacity of our wit, we detract from God.

3. In desires to have self‑pleasing doctrines. When we cannot endure to hear anything that crosses the flesh; though the wise man tells us, it is better to hear the “rebuke of the wise, than the song of fools” (Eccles. vii. 5). If Hanani the seer reprove king Asa for not relying on the Lord, his passion shall be armed for self against the prophet, and arrest him a prisoner (2 Chron. xvi. 10). If Micaiah declare to Ahab the evil that shall befall him, Amon the governor shall receive orders to clap him up in a dungeon. Fire doth not sooner seize upon combustible matter than fury will be kindled, if self be but pinched. This interest of lustful self barred the heart of Herodias against the entertainment of the truth, and caused her {a140} savagely to dip her hands in the blood of the Baptist, to make him a sacrifice to that inward idol.[249]

4. In being highly concerned for injuries done to ourselves, and little or not at all concerned for injuries done to God. How will the blood rise in us, when our honor and reputation is invaded, and scarce reflect upon the dishonor God suffers in our sight and hearing! Violent passions will transform us into Boanerges in the one case, and our unconcernedness render us Gallios in the other. We shall extenuate that which concerns God, and aggravate that which concerns ourselves. Nothing but the death of Jonathan, a first‑born and a generous son, will satisfy his father Saul, when the authority of his edict was broken by his tasting of honey, though he had recompensed his crime committed in ignorance by the purchase of a gallant victory. But when the authority of God was violated in saving the Amalekites’ cattle, against the command of a greater sovereign than himself, he can daub the business, and excuse it with a design of sacrificing. He was not so earnest in hindering the people from the breach of God’s command, as he was in vindicating the honor of his own:[250] he could hardly admit of an excuse to salve his own honor; but in the concerns of God’s honor, pretend piety, to cloak his avarice. And it is often seen, when the violation of God’s authority, and the stain of our own reputation are coupled together, we are more troubled for what disgraces us than for what dishonors God. When Saul had thus transgressed, he is desirous that Samuel would turn again to preserve his own honor before the elders, rather than grieved that he had broken the command of God (ver. 30).

5. In trusting in ourselves. When we consult with our own wit and wisdom, more than inquire of God, and ask leave of him: as the Assyrian (Isa. x. 13), “By the strength of my hands I have done it, and by my wisdom; for I am prudent.” When we attempt things in the strength of our own heads, and parts, and trust in our own industry, without application to God for direction, blessing, and success, we affect the privilege of the Deity, and make gods of ourselves. The same language in reality with Ajax in Sophocles: “Others think to overcome with the assistance of the gods, but I hope to gain honor without them.” Dependence and trust is an act due from the creature only to God. Hence God aggravates the crime of the Jews in trusting in Egypt (Isa. xxxi. 3), “the Egyptians are men and not gods.” Confidence in ourselves is a defection from God (Jer. xvii. 5). And when we depart from and cast off God to depend upon ourselves, which is but an arm of flesh, we choose the arm of flesh for our God; we rob God of that confidence we ought to place in him, and that adoration which is due to him, and build it upon another foundation; not that we are to neglect the reason and parts God hath given us, or spend more time in prayer than in consulting about our own affairs, but to mix our own intentions in business, with ejaculations to heaven, and take God along with us in every motion: but certainly it is an idolizing of self, when we are more diligent in our attendance on our own wit, than fervent in our recourses to God.

6. The power of sinful self, above the efficacy of the notion of God, {a141} is evident in our workings for carnal self against the light of our own consciences. When men of sublime reason, and clear natural wisdom, are voluntary slaves to their own lusts, row against the stream of their own consciences, serve carnal self with a disgraceful and disturbing drudgery, making it their God, sacrificing natural self, all sentiments of virtue, and the quiet of their lives, to the pleasure, honor, and satisfaction of carnal self: this is a prostituting God in his deputy, conscience, to carnal affections, when their eyes are shut against the enlightenings of it, and their ears deaf to its voice, but open to the least breath and whisper of self; a debt that the creature owes supremely to God. Much more might be said, but let us see what atheism lurks in this, and how it entrencheth upon God.

1. It is usurping God’s prerogative. It is God’s prerogative to be his own end, and act for his own glory; because there is nothing superior to him in excellency and goodness to act for: he had not his being from anything without himself, whereby he should be obliged to act for anything but himself. To make ourselves then our last end, is to corrival God in his being the supreme good, and blessedness to himself: as if we were our own principle, the author of our own being, and were not obliged to a higher power than ourselves, for what we are and have. To direct the lines of all our motions to ourselves, is to imply that they first issued only from ourselves. When we are rivals to God in his chief end, we own or desire to be rivals to him in the principle of his being: this is to set ourselves in the place of God. All things have something without them, and above them as their end; all inferior creatures act for some superior order in the rank of creation; the lesser animals are designed for the greater, and all for man: man, therefore, for something nobler than himself. To make ourselves therefore our own end, is to deny any superior, to whom we are to direct our actions. God alone being the supreme Being, can be his own ultimate end: for if there were anything higher and better than God, the purity and righteousness of his own nature would cause him to act for and toward that as his chiefest mark: this is the highest sacrilege, to alienate the proper good and rights of God, and employ them for our own use; to steal from him his own honor, and put it into our own cabinets; like those birds that ravished the sacrifice from the altar and carried it to their own nests.[251] When we love only ourselves, and act for no other end but ourselves, we invest ourselves with the dominion which is the right of God, and take the crown from his head. For as the crown belongs to the king, so to love his own will, to will by his own will and for himself, is the property of God; because he hath no other will, no other end above him to be the rule and scope of his actions. When therefore we are by self‑love transformed wholly into ourselves, we make ourselves our own foundation, without God and against God; when we mind our own glory and praise, we would have a royal state equal with God, who created all things for himself.[252] What can man do more for God than he naturally doth for himself, since he doth all those things for himself which he should do for God? We {a142} own ourselves to be our own creators and benefactors, and fling off all sentiments of gratitude to him.

2. It is a vilifying of God. When we make ourselves our end, it is plain language that God is not our happiness; we postpone God to ourselves, as if he were not an object so excellent and fit for our love as ourselves are (for it is irrational to make that our end, which is not God, and not the chiefest good); it is to deny him to be better than we, to make him not to be so good as ourselves, and so fit to be our chiefest good as ourselves are; that he hath not deserved any such acknowledgment at our hands by all that he hath done for us: we assert ourselves his superiors by such kind of acting, though we are infinitely more inferior to God than any creature can be to us. Man cannot dishonor God more than by referring that to his own glory, which God made for his own praise, upon account whereof he only hath a right to glory and praise, and none else. He thus “changeth the glory of the incorruptible God into a corruptible image;”[253] a perishing fame and reputation, which extends but little beyond the limits of his own habitation; or if it doth, survives but a few years, and perishes at last with the age wherein he lived.