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 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.
3. It is as much as in us lies a destroying of God. By this temper we destroy that God that made us, because we destroy his intention and his honor. God cannot outlive his will and his glory: because he cannot have any other rule but his own will, or any other end but his own honor. The setting up self as our end puts a nullity upon the true Deity; by paying to ourselves that respect and honor which is due to God, we make the true God as no God. Whosoever makes himself a king of his prince’s rights and territories, manifests an intent to throw him out of his government. To choose ourselves as our end is to undeify God, since to be the last end of a rational creature is a right inseparable from the nature of the Deity; and therefore not to set God, but self always before us, is to acknowledge no being but ourselves to be God.
Secondly. The second thing, Man would make anything his end and happiness rather than God. An end is so necessary in all our actions, that he deserves not the name of a rational creature that proposeth not one to himself. This is the distinction between rational creatures and others; they act with a formal intention, whereas other creatures are directed to their end by a natural instinct, and moved by nature to what the others should be moved by reason: when a man, therefore, acts for that end which was not intended him by the law of his creation, nor is suited to the noble faculties of his soul, he acts contrary to God, overturns his order, and merits no better a title than that of an atheist. A man may be said two ways to make a thing his last end and chief good.
1. Formally. When he actually judges this or that thing to be his chiefest good, and orders all things to it. So man doth not formally judge sin to be good, or any object which is the incentive of sin to be his last end: this cannot be while he hath the exercise of his rational faculties.
2. Virtually and implicitly. When he loves anything against the command of God, and prefers in the stream of his actions the enjoyment of that, before the fruition of God, and lays out more strength and expends more time in the gaining that, than answering the true end of his creation: when he acts so as if something below God could make him happy without God, or that God could not make him happy without the addition of something else. Thus the glutton makes a god of his dainties; the ambitious man of his honor; the incontinent man of his lust; and the covetous man of his wealth; and consequently esteems them as his chiefest good, and the most noble end, to which he directs his thoughts: thus he vilifies and lessens the true God, which can make him happy, in a multitude of false gods, that can only render him miserable. He that loves pleasure more than God, says in his heart there is no God but his pleasure. He that loves his belly more than God, says in his heart there is no God but his belly: their happiness is not accounted to lie in that God that made the world, but in the pleasure or profit they make their god. In this, though a created object be the immediate and subordinate term to which we turn, yet principally and ultimately, the affection to it terminates in self. Nothing is naturally entertained by us, but as it affects our sense or mingles with some promise of advantage to us. This is seen,
1. In the fewer thoughts we have of God than of anything else. Did we apprehend God to be our chiefest good and highest end, should we grudge him the pains of a few days’ thoughts upon him? Men in their travels are frequently thinking upon their intended stage: but our thoughts run upon new acquisitions to increase our wealth, rear up our families, revenge our injuries, and support our reputation: trifles possess us; but “God is not in all our thoughts;”254 seldom the sole object of them. We have durable thoughts of transitory things, and flitting thoughts of a durable and eternal good. The covenant of grace engageth the whole heart to God, and bars anything else from engrossing it: but what strangers are God and the souls of most men! Though we have the knowledge of him by creation, yet he is for the most part an unknown God in the relations wherein he stands to us, because a God undelighted in: hence it is, as one observes, that because we observe not the ways of God’s wisdom, conceive not of him in his vast perfections, nor are stricken with an admiration of his goodness, that we have fewer good sacred poems, than of any other kind.255 The wits of men hang the wing when they come to exercise their reasons and fancies about God. Parts and strength are given us, as well as corn and wine to the Israelites, for the service of God; but those are consecrated to some cursed Baal.256 Like Venus in the Poet, we forsake heaven to follow some Adonis.
2. In the greedy pursuit of the world.257 When we pursue worldly wealth or worldly reputation with more vehemency than the riches of grace, or the favor of God;—when we have a foolish imagination, that our happiness consists in them, we prefer earth before heaven, broken cisterns which can hold no water, before an ever‑springing fountain of glory and bliss; and, as though there were a defect in God, cannot be content with him as our portion, without an addition of something inferior to him;—when we make it our hopes, and say to the wedge, “Thou art my confidence;” and rejoice more because it is great, and because “our hand hath gotten much,” than in the privilege of communion with God and the promise of an everlasting fruition of him;258 this is so gross, that Job joins it with the idolatry of the sun and moon, which he purgeth himself of (xxxi. 26). And the apostle, when he mentions covetousness or covetous men, passes it not over without the title of idolatry to the vice, and idolater to the person;259 in that it is a preferring clay and dirt as an end more desirable than the original of all goodness, in regard of affection and dependence.
3. In a strong addictedness to sensual pleasures (Phil. iii. 19). Who make their “belly their god;” subjecting the truths of God to the maintenance of their luxury. In debasing the higher faculties to project for the satisfaction of the sensitive appetite as their chief happiness, whereby many render themselves no better than a rout of sublimated brutes among men, and gross atheists to God. When men’s thoughts run also upon inventing new methods to satisfy their bestial appetite, forsaking the pleasures which are to be had in God, which are the delights of angels, for the satisfaction of brutes. This is an open and unquestionable refusal of God for our end, when our rest is in them, as if they were the chief good, and not God.
4.
