Secondly, As self is misplaced and set in the throne of God, so self is mistaken. The soul is not counted self, but the flesh or the body ; and they value the interests of the bodily life before God and the true proper interests of the soul. The body of man is the worst half, vilissima pars liominis, the shell, the sheath, as it is called in Daniel. That which is man is within. To get the soul beautified by grace is the chief thing. We never read of any man that hated his own flesh, but there are many that wrong their souls: Prov. viii. 36, 'He that einneth against me wrongeth his own soul.' To ]ilease their body they neglect their souls ; yea, to please the body witli sensual and worldly
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things tliey forfeit their souls: Mat. xvi. 26, 'What is a man profited if he gain the whole world, and lose his soul ? ' It is in Luke, ' He losetli himself : ' Luke ix. 25, 'And lose himself and be cast away.' And so a man properly loseth himself while he loveth himself sinfully. And while they seek themselves and their carnal pleasure when they live, they lose themselves when they die. The soul is not extinguished, but forfeited ; not in a natural, but legal sense. While they seek the good of the body to the hurt of the soul, they do not seek their happi- ness, but the destruction both of body and soul. The merchant that overloadeth his ship, to the drowning both of the ship and himself, doth not seek his good, but hurt. So the man that is all for self, that is, his body, that he may live in ease, and honour, and pomp, doth not seek himself, but ruin himself ; and whilst he spendeth all his time and care that he mny live delectably and comfortably in this world, he maketh himself miserable for ever in the other world ; his soul is snatched away of a sudden, and in time it will draw the body after it : Luke xii. 21, 'Such a fool is he that heapeth up treasure for himself, and is not rich towards God.' He only seeketh the good of his body ; lie accounteth that himself, and he seeks it to the prejudice of his soul; bestoweth all his time, care, endeavours in providing for his perishing carcass, and neglects to provide for his immortal soul, and so ruinetli both body and soul. In short, all sin and disorder cometh from this self-love, mistaken and misplaced : 2 Tim. iii. 2, ' In the latter days men shall be lovers of themselves, proud, covetous, boasters,' &c. A long train of sin followeth. If men be lovers of themselves, they will be covetous, proud, neglecters and blasphemers of God, haters of those that are good ; for this lordly idol of carnal self can neither endure superior nor equal man nor God.
Thirdly, The body being taken for self, the interests of the body and bodily life are the main things sought after. Then they must have great things for themselves here in this life, and so the world cometh in as the food and supply of the flesh, and that is set up above God as another idol. And therefore men are said to love pleasure more than God, 2 Tim. iii. 4, and the praise of men more than the praise of God, John xii. 42, and the profits of the world more than God, 1 John ii. 15 ; the creature more than the Creator. Present things, that are grateful to sense, are the onlv great things. ' Seekest thou great things for thyself?'
Great things are of two sorts; either — (1,) In reality; or, (2.) lu appearance.
1. Great things in reality are God and Christ, the law of grace, the promises of pardon of sin, and eternal life : Hosea v, 12, ' I have written to them the great things of my law.' There are great things indeed discovered in the word, as a great God, a precious Saviour, the way of salvation : these are great things indeed. So 2 Peter i. 4, * To us are given exceeding great and precious promises,' ra yi&^iaTa eirafi'^eK.ixaTa ; they contain spiritual and eternal riches. These are worthy and dear-bought blessings. It argueth a low, base spirit not to seek these spiritual and heavenly things. But these suit not with carnal self, because they are only valued and esteemed by faith.
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2. Great things in appecarance. Those are worldly things which in reality are the smallest matters, 2 Cor. vi. 2 ; but the flesh counts them great because of the suitableness they carry to our fancies and appetites. Great affections make the things of the world seem great ; these are only great in our own conceit : Pro v. xviii. 11, ' The rich man's wealth is a strong tower, and an high wall in his own conceit.' We promise ourselves much happiness from the enjoyment of these outward things, and therefore our hearts run after them. Well, then, these are the great things here spoken of.
Fourthly, When men seek earthly things, they seek them in an over-great proportion, as much of the world as they can possibly get into their hands. But you will say, How can this be applied to Baruch, when he only sought his safety and the preservation of his life, which was in danger by reason of his zeal and activity for God ? I answer —