3. At the same time we are convinced, that we are not sufficient of ourselves to help ourselves; that without the Spirit of God we can do nothing but add sin to sin: that it is he alone who worketh in us by his almighty power, either to will or do that which is good; it being as impossible for us even to think a good thought, without the supernatural assistance of his Spirit, as to create ourselves, or to renew our whole souls in righteousness and true holiness.
4. A sure effect of our having formed this right judgment, of the sinfulness and helplessness of our nature, is a disregard of that honour which cometh of man, which is usually paid to some supposed excellency in us. He who knows himself, neither desires nor values the applause which he knows he deserves not. It is therefore a very small thing with him, to be judged by man’s judgment. He has all reason to think, by comparing what it has said either for or against him, with what he feels in his own breast, that the world, as well as the God of this world, was a liar from the beginning. And even as to thosewho are not of the world, though he would chuse, if it were the will of God, that they should account of him as of one desirous to be found a faithful steward of his Lord’s goods, if haply this might be a means of enabling him to be of more use to his fellow-servants, yet as this is the one end of his wishing for their approbation, so he does not at all rest upon it. For he is assured, that whatever God wills, he can never want instruments to perform; since he is able, even of these stones, to raise up servants to do his pleasure.
5. This is that lowliness of mind, which they have learned of Christ, who follow his example and tread in his steps. And this knowledge of their disease, whereby they are more and more cleansed from one part of it, pride and vanity, disposes them to embrace, with a willing mind, the second thing implied in circumcision of heart, that faith which alone is able to make them whole, which is the one medicine given under heaven to heal their sickness.
6. The best guide of the blind, the surest light of them that are in darkness, the most perfect instructor of the foolish, is faith. But it must be such a faith as is mighty through God, to the pulling down of strong-holds, to the overturning all the prejudices of corrupt reason, all the false maxims revered among men; all evil customs and habits; all that wisdom of the world which is foolishness with God; as casteth down imaginations(reasonings) and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ.
7. All things are possible to him that thus believeth: the eyes of his understanding being enlightened, he sees what is his calling, even to glorify God, who hath bought him with so high a price, in his body and in his spirit, which now are God’s by redemption, as well as by creation. He feels what is the exceeding greatness of his power, who as he raised up Christ from the dead, so is able to quicken us, dead in sin, by his Spirit which dwelleth in us. This is the victory which overcometh the world, even our faith: that faith which is not only an unshaken assent to all that God hath revealed in scripture, and in particular to those important truths, Jesus Christ came into the world to save sinners; he bare our sins in his own body on the tree; he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world: [2]But likewise the revelation of Christ in our hearts; a divine evidence or conviction of his love, his free, unmerited love to me a sinner, a sure confidence in his pardoning mercy, wrought in us by the Holy Ghost: a confidence, whereby every true believer is enabled to bear witness, I know that my Redeemer liveth; that Ihave an Advocate with the Father; that Jesus Christ the righteous is my Lord, and the propitiation for my sins. I know he hath loved me, and given himself for me. He hath reconciled me, even me to God; and I have redemption through his blood even the forgiveness of sins.
8. Such a faith as this, cannot fail to shew evidently the power of him that inspires it, by delivering his children from the yoke of sin, and purging their consciences from dead works: by strengthning them so, that they are no longer constrained to obey sin in the desires thereof; but instead of yielding their members unto it as instruments of unrighteousness, they now yield themselves entirely unto God, as those that are alive from the dead.
9. Those who are thus by faith born of God, have also strong consolation through hope. This is the next thing which the circumcision of the heart implies; even the testimony of their own spirit, with the Spirit which witnesses in their hearts, that they are the children of God. Indeed it is the same Spirit who works in them that clear and chearful confidence, that their heart is upright toward God; that good assurance, that they now do, through his grace, the things which are acceptable in his sight; that they are now in the path which leadeth to life, and shall, by the mercy of God endure therein to the end. It is he who giveth them a lively expectation of receiving all good things at God’s hand; a joyousprospect of that crown of glory, which is reserved in heaven for them. By this anchor a Christian is kept steady in the midst of the waves of this troublesome world, and preserved from striking upon either of those fatal rocks, presumption or despair. He is neither discouraged by the misconceived severity of his Lord, nor does he despise the riches of his goodness. He neither apprehends the difficulties of the race set before him to be greater than he has strength to conquer, nor expects them to be so little as to yield him the conquest, ’till he has put forth all his strength. The experience he already has in the Christian warfare, as it assures him, his labour is not in vain, if whatever his hand findeth to do, he doth it with his might; so it forbids his entertaining so vain a thought, as that he can otherwise gain any advantage, as that any virtue can be shewn, any praise attained, by faint hearts and feeble hands: or indeed by any but those who pursue the same course with the great apostle of the Gentiles, I, says he, so run, not as uncertainly, so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection; lest by any means when I have preached to others, I myself should be a cast-away.
10. By the same discipline is every good soldier of Christ, to inure himself to endure hardship. Confirmed and strengthened by this, he will be able not only to renounce the works of darkness, but every appetite too and every affection,which is not subject to the law of God. For every one, saith St. John, who hath this hope, purifieth himself even as he is pure. It is his daily care, by the grace of God in Christ, and thro’ the blood of the covenant, to purge the inmost recesses of his soul, from the lusts that before possest and defiled it; from uncleanness, and envy, and malice, and wrath, from every passion and temper, that is after the flesh, that either springs from, or cherishes, his native corruption: as well knowing, that he whose very body is the temple of God, ought to admit into it nothing common or unclean; and that holiness becometh that house for ever, where the Spirit of holiness vouchsafes to dwell.
11. Yet lackest thou one thing, whosoever thou art, that to a deep humility, and a stedfast faith, hast joined a lively hope, and thereby in a good measure cleansed thy heart from its inbred pollution. If thou wilt be perfect, add to all these charity; add love, and thou hast the circumcision of the heart. Love is the fulfilling of the law, the end of the commandment. Very excellent things are spoken of love; it is the essence, the spirit, the life of all virtue. It is not only the first and great command, but it is all the commandments in one. Whatsoever things are just, whatsoever things are pure, whatsoever things are amiable or honourable; if there be any virtue, if there be any praise, they are all comprized in this one word, love.In this is perfection and glory and happiness: the royal law of heaven and earth is this, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.
12. *Not that this forbids us to love any thing besides God: It implies, that we love our brother also. Nor yet does it forbid us (as some have strangely imagined) to take pleasure in any thing but God. To suppose this, is to suppose the Fountain of holiness, is directly the author of sin: since he has inseparably annexed pleasure to the use of those creatures, which are necessary to sustain the life he has given us. This therefore can never be the meaning of his command. What the real sense of it is, both our blessed Lord and his apostles tell us too frequently and too plainly to be misunderstood. They all with one mouth bear witness, that the true meaning of those several declarations, The Lord thy God is one Lord. Thou shalt have no other Gods but me; Thou shalt love the Lord thy God with all thy strength; thou shalt cleave unto him; The desire of thy soul shall be to his name: is no other than this. The one perfect Good shall be your one ultimate end. One thing shall ye desire for its own sake, the fruition of him that is all in all. One happiness shall ye propose to your souls, even an union with him that made them: the having fellowship with the Father and the Son: the being joined to the Lordin one spirit. One design ye are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other things, so far as they tend to this. Love the creature—as it leads to the Creator. But in every step you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and work, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to your happiness in God, the sole end as well as source of your being.