The Circumcision of the Heart
How to hear this sermon§1
1This is a listening version of John Wesley's sermon, The Circumcision of the Heart. He preached it at Saint Mary's, Oxford, before the University, on 1 January 1733. Rendered in modern English.
Circumcision is that of the heart, in the spirit, and not in the letter. Romans 2:29.
About this reading · §1
This opening is not in the 1771 sermon. The reading is rendered in modern English.
Strange things to our ears§2
2It is the melancholy remark of an excellent man, that he who now preaches the most essential duties of Christianity runs the hazard of being esteemed, by a great part of his hearers, a setter forth of new doctrines. Most men have so lived away the substance of that religion, the profession of which they still retain, that no sooner are any of those truths proposed which distinguish the Spirit of Christ from the Spirit of the world, than they cry out, "You bring strange things to our ears (Acts 17:20); we would know what these things mean."
Yet he is only preaching to them Jesus and the resurrection (Acts 17:18), with the necessary consequence of it. If Christ is risen, you ought then to die to the world and live wholly to God.
1771 text · §2
Circumcision is that of the heart, in the spirit and not in the letter.
1. ’TIS the melancholly remark of an excellent man, that “He who now preaches the most essential duties of Christianity, runs the hazard of being esteemed by a great part of his hearers, a setter forth of new doctrines.” Most men have so lived away the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed, which difference the Spirit of Christ from the Spirit of the world, than they cry out, Thou bringest strange things to our ears; we would know what these things mean.――Though he is only preaching to them Jesus and the resurrection, with the necessary consequence of it. If Christ be risen, ye ought then to die unto the world, and to live wholly unto God.
The natural man§3
3This is a hard saying to the natural man, who is alive to the world and dead to God, and it is one that he will not readily be persuaded to receive as the truth of God, unless it is so qualified in the interpretation as to have neither use nor significance left. He does not receive the words of the Spirit of God, taken in their plain and obvious meaning. They are foolishness to him. Neither indeed can he know them, because they are spiritually discerned (1 Corinthians 2:14).
They are perceivable only by that spiritual sense which in him was never yet awakened. For want of that sense, he must reject as idle fancies of men what are both the wisdom and the power of God.
1771 text · §3
2. A hard saying this to the natural man, who is alive unto the world, and dead unto God, and one that he will not readily be persuaded, to receive as the truth of God, unless it be so qualified in the interpretation, as to have neither use nor significancy left. He receiveth not the words of the Spirit of God, taken in their plain and obvious meaning. They are foolishness unto him: neither indeed can he know them, because they are spiritually discerned: They are perceivable only by that spiritual sense, which in him was never yet awakened; for want of which he must reject as idle fancies of men, what are both the wisdom and the power of God.
Whose praise is not of men, but of God§4
4That circumcision is that of the heart, in the spirit, and not in the letter; that the distinguishing mark of a true follower of Christ, of one who is in a state of acceptance with God, is not outward circumcision, or baptism, or any other outward form, but a right state of soul, a mind and spirit renewed after the image of him who created it: this is one of those important truths that can only be spiritually discerned. And this the apostle himself intimates in the next words, whose praise is not of men, but of God (Romans 2:29).
As if he had said, "Do not expect, whoever you are, who thus follow your great Master, that the world, the men who do not follow him, will say, Well done, good and faithful servant (Matthew 25:21). Know that the circumcision of the heart, the seal of your calling, is foolishness with the world. Be content to wait for your applause until the day of your Lord's appearing. In that day you shall have praise of God, in the great assembly of men and angels."
1771 text · §4
3. That circumcision is that of the heart, in the spirit and not in the letter; that the distinguishing mark of a true follower of Christ, of one who is in a state of acceptance with God, is not either outward circumcision or baptism, or any other outward form, but a right state of soul, a mind and spirit renewed after the image of him that created it, is one of those important truths, that can only be spiritually discerned. And this the apostle himself intimates in the next words, whose praise is not of men, but of God. As if he had said, “Expect not, whoever thou art, who thus followest thy great Master, that the world, the men who follow him not, will say, well done, good and faithful servant! Know that the circumcision of the heart, the seal of thy calling, is foolishness with the world. Be content to wait for thy applause, ’till the day of thy Lord’s appearing. In that day shalt thou have praise of God, in the great assembly of men and angels.”
An inquiry, and then reflections§5
5I intend, first, to inquire in particular into what this circumcision of the heart consists in, and, second, to mention some reflections that naturally arise from such an inquiry.
1771 text · §5
I design, first, particularly to enquire, wherein this circumcision of heart consists: And, secondly to mention some reflections, that naturally arise from such an enquiry.
Cleansed from sin§6
6I am, first, to inquire into what that circumcision of the heart consists in which will receive the praise of God. In general we may observe that it is that habitual disposition of soul which, in the sacred writings, is termed holiness, and which directly implies being cleansed from sin, from all filthiness both of flesh and spirit (2 Corinthians 7:1), and, in consequence, being endowed with those virtues which were also in Christ Jesus, being so renewed in the image of our mind as to be perfect, as our Father in heaven is perfect.
1771 text · §6
I. 1. I am, first, to enquire, wherein that circumcision of heart consists, which will receive the praise of God. In general we may observe, it is that habitual disposition of soul, which in the sacred writings is termed holiness, and which directly implies, the being cleansed from sin, from all filthiness both of flesh and spirit, and by consequence, the being endued with those virtues, which were also in Christ Jesus, the being so renewed in the image of our mind, as to be perfect, as our Father in heaven is perfect.
Humility, faith, hope, and love§7
7To be more particular, circumcision of the heart implies humility, faith, hope, and love. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our own perfections, from that undue opinion of our own abilities and attainments, which are the genuine fruit of a corrupted nature. This entirely cuts off that vain thought, "I am rich, and wise, and have need of nothing," and convinces us that we are by nature wretched, and poor, and miserable, and blind, and naked (Revelation 3:17).
It convinces us that, in our best state, we are of ourselves all sin and vanity; that confusion, and ignorance, and error reign over our understanding; that unreasonable, earthly, sensual, devilish passions usurp authority over our will. In a word, there is no whole part in our soul, and all the foundations of our nature are out of course.
1771 text · §7
2. To be more particular, Circumcision of heart implies humility, faith, hope, and charity. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our own perfections, from that undue opinion of our own abilities and attainments, which are the genuine fruit of a corrupted nature. This entirely cuts off that vain thought, I am rich and wise, and have need of nothing; and convinces, us, that we are by nature wretched, and poor, and miserable, and blind, and naked. It convinces us, that in our best estate, we are of ourselves all sin and vanity; that confusion, and ignorance and error, reign over our understanding; that unreasonable, earthly, sensual, devilish passions, usurp authority over our will: in a word, that there is no whole part in our soul, that all the foundations of our nature are out of course.
Not sufficient of ourselves§8
8At the same time we are convinced that we are not sufficient of ourselves to help ourselves (2 Corinthians 3:5); that without the Spirit of God we can do nothing but add sin to sin; that it is he alone who works in us by his almighty power, either to will or to do that which is good. It is 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.
1771 text · §8
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.
The honor that comes from man§9
9A sure effect of our having formed this right judgment of the sinfulness and helplessness of our nature is a disregard of that honor which comes from man, the honor usually paid to some supposed excellence in us. He who knows himself neither desires nor values the applause which he knows he does not deserve. 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 the world 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 (2 Corinthians 4:4), was a liar from the beginning (John 8:44).
And even as to those who are not of the world, though he would choose, if it were the will of God, that they should account him as one who desires to be found a faithful steward of his Lord's goods, if perhaps 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 approval, he does not rest upon it at all. For he is assured that whatever God wills, he can never lack instruments to perform it, since he is able, even of these stones, to raise up (Matthew 3:9) servants to do his pleasure.
1771 text · §9
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 those who 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.
Lowliness of mind§10
10This is that lowliness of mind (Philippians 2:3) which they have learned from Christ, who follow his example and tread in his steps. And this knowledge of their disease, by which 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 the heart: that faith which alone is able to make them whole, which is the one medicine given under heaven to heal their sickness.
1771 text · §10
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.
Mighty through God§11
11The best guide of the blind, the surest light of those who 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 strongholds (2 Corinthians 10:4), to the overturning of 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 (1 Corinthians 3:19). It is such a faith as casts down imaginations, that is, reasonings, and every high thing that exalts itself against the knowledge of God, and brings into captivity every thought to the obedience of Christ (2 Corinthians 10:5).
1771 text · §11
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.
All things are possible to him who believes§12
12All things are possible to him who thus believes (Mark 9:23). The eyes of his understanding being enlightened (Ephesians 1:18), he sees what his calling is, even to glorify God, who has bought him with so high a price (1 Corinthians 6:20), 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 who dwells in us. This is the victory which overcomes the world, even our faith (1 John 5:4).
That faith is not only an unshaken assent to all that God has revealed in Scripture, and in particular to those important truths: Jesus Christ came into the world to save sinners (1 Timothy 1:15); he bore our sins in his own body on the tree (1 Peter 2:24); he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world (1 John 2:2).
It is likewise the revelation of Christ in our hearts, a divine evidence or conviction of his love, his free, unmerited love to me, a sinner, and a sure confidence in his pardoning mercy, wrought in us by the Holy Ghost. By that confidence every true believer is enabled to bear witness: I know that my Redeemer lives (Job 19:25); I have an Advocate with the Father (1 John 2:1); Jesus Christ the righteous is my Lord, and the propitiation for my sins. I know he has loved me and given himself for me (Galatians 2:20). He has reconciled me, even me, to God, and I have redemption through his blood, even the forgiveness of sins (Ephesians 1:7).
1771 text · §12
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: 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 I have 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.
Alive from the dead§13
13Such a faith as this cannot fail to show evidently the power of him who inspires it, by delivering his children from the yoke of sin, and purging their consciences from dead works; by strengthening them so that they are no longer constrained to obey sin in the desires of it; but instead of yielding their members to it as instruments of unrighteousness, they now yield themselves entirely to God, as those who are alive from the dead (Romans 6:13).
1771 text · §13
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.
Born of God§14
14Those 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 who witnesses in their hearts that they are the children of God (Romans 8:16). Indeed it is the same Spirit who works in them that clear and cheerful 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 leads to life, and shall, by the mercy of God, endure in it to the end.
It is he who gives them a lively expectation of receiving all good things at God's hand, a joyous prospect 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 until he has put forth all his strength. The experience he already has in the Christian warfare, as it assures him his labor is not in vain if, whatever his hand finds to do, he does it with his might (Ecclesiastes 9:10), so it forbids his entertaining so vain a thought as that he can otherwise gain any advantage, as that any virtue can be shown, 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," he says, "so run, not as uncertainly; so fight I, not as one who beats the air (1 Corinthians 9:26). 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 castaway" (1 Corinthians 9:27).
1771 text · §14
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 joyous prospect 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.
Every one who has this hope§15
15By the same discipline every good soldier of Christ is to accustom himself to endure hardship (2 Timothy 2:3). 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, says Saint John, every one who has this hope purifies himself even as he is pure (1 John 3:3).
It is his daily care, by the grace of God in Christ, and through the blood of the covenant, to purge the inmost recesses of his soul from the lusts that before possessed 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. He knows well that he whose very body is the temple of God (1 Corinthians 6:19) ought to admit into it nothing common or unclean, and that holiness befits that house forever (Psalm 93:5), where the Spirit of holiness is pleased to dwell.
1771 text · §15
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.
Love is the fulfilling of the law§16
16Yet you lack one thing, whoever you are, who, to a deep humility and a steadfast faith, have joined a lively hope, and thereby in good measure cleansed your heart from its inbred pollution. If you will be perfect (Matthew 19:21), add to all these love, and you have the circumcision of the heart. Love is the fulfilling of the law (Romans 13:10), 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.
Whatever things are just, whatever things are pure, whatever things are amiable or honorable; if there is any virtue, if there is any praise, they are all comprised in this one word, love. In this is perfection, and glory, and happiness. The royal law of heaven and earth is this: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength (Mark 12:30).
1771 text · §16
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.
The one perfect Good§17
17Not that this forbids us to love anything 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 anything but God. To suppose this is to suppose that the Fountain of holiness is directly the author of sin, since he has inseparably joined 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 is no other than this.
The Lord your God is one Lord (Deuteronomy 6:4). You shall have no other gods but me (Exodus 20:3). You shall love the Lord your God with all your strength. You shall cleave to him. The desire of your soul shall be to his name.
The one perfect Good shall be your one ultimate end. One thing you shall desire for its own sake, the fruition of him who is all in all.
One happiness you shall propose to your souls, even a union with him who made them, the having fellowship with the Father and the Son (1 John 1:3), the being joined to the Lord in one spirit (1 Corinthians 6:17). One design you 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, let this be the glorious point that terminates your view. Let every affection, and thought, and word, and work be subordinate to this. Whatever you desire or fear, whatever you seek or shun, whatever you think, speak, or do, let it be in order to your happiness in God, the sole end, as well as the source, of your being.
1771 text · §17
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 Lord in 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.
The lust of the flesh, the lust of the eye, and the pride of life§18
18Have no end, no ultimate end, but God. Thus our Lord: One thing is needful (Luke 10:42). And if your eye is singly fixed on this one thing, your whole body shall be full of light (Matthew 6:22).
Thus Saint Paul: This one thing I do; I press toward the mark, for the prize of the high calling in Christ Jesus (Philippians 3:14). Thus Saint James: Cleanse your hands, you sinners, and purify your hearts, you double-minded (James 4:8). Thus Saint John: Do not love the world, neither the things that are in the world (1 John 2:15). For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life (1 John 2:16), is not of the Father, but is of the world.
The seeking of happiness in what gratifies either the desire of the flesh, by agreeably striking upon the outward senses; the desire of the eye, that is, of the imagination, by its novelty, greatness, or beauty; or the pride of life, whether by pomp, grandeur, power, or the usual consequence of them, applause and admiration: this is not of the Father. It does not come from the Father of spirits, nor is it approved by him, but it is of the world. It is the distinguishing mark of those who will not have him to reign over them (Luke 19:14).
1771 text · §18
13. Have no end, no ultimate end but God. Thus our Lord, One thing is needful. And if thine eye be singly fixt on this one thing, thy whole body shall be full of light. Thus St. Paul, This one thing I do; I press toward the mark, for the prize of the high calling in Christ Jesus. Thus St. James, Cleanse your hands, ye sinners, and purify your hearts, ye double-minded. Thus St. John, Love not the world, neither the things that are in the world. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world. The seeking happiness in what gratifies either the desire of the flesh, by agreeably striking upon the outward senses, the desire of the eye, of the imagination, by its novelty, greatness, or beauty; or the pride of life, whether by pomp, grandeur, power, or the usual consequence of them, applause and admiration: Is not of the Father, cometh not from, neither is approved by the Father of spirits; but of the world; it is the distinguishing mark of those, who will not have him to reign over them.
Of the world or of God§19
19Thus I have inquired in particular what that circumcision of the heart is which will obtain the praise of God. I am, in the second place, to mention some reflections that naturally arise from such an inquiry, as a plain rule by which every man may judge of himself, whether he is of the world or of God.
1771 text · §19
II. 1. Thus have I particularly inquired, what that circumcision of heart is, which will obtain the praise of God. I am, in the second place, to mention some reflections, that naturally arise from such an inquiry, as a plain rule whereby every man may judge of himself, whether he be of the world or of God.
No title to the praise of God§20
20And, first, it is clear from what has been said that no man has a title to the praise of God unless his heart is circumcised by humility; unless he is little, and base, and vile in his own eyes; unless he is deeply convinced of that inbred corruption of his nature, by which he is very far gone from original righteousness, being prone to all evil, averse to all good, corrupt and abominable; having a carnal mind which is enmity against God (Romans 8:7), and is not subject to the law of God, nor indeed can be; unless he continually feels in his inmost soul that, without the Spirit of God resting upon him, he can neither think, nor desire, nor speak, nor act anything good, or well-pleasing in his sight.
No man, I say, has a title to the praise of God until he feels his need of God; nor indeed until he seeks that honor which comes from God only (John 5:44), and neither desires nor pursues that which comes from man, unless so far only as it tends to this.
1771 text · §20
And, first, it is clear, from what has been said, that no man has a title to the praise of God, unless his heart is circumcised by humility, unless he is little, and base, and vile in his own eyes: unless he is deeply convinced of that inbred “corruption of his nature, whereby he is very far gone from original righteousness,” being prone to all evil, averse to all good, corrupt and abominable; having a carnal mind, which is enmity against God, and is not subject to the law of God; nor indeed can be: unless he continually feels in his inmost soul, that without the Spirit of God resting upon him, he can neither think, nor desire, nor speak, nor act, any thing good or well-pleasing in his sight.
No man, I say, has a title to the praise of God, till he feels his want of God: nor indeed, till he seeketh that honour, which cometh of God only: and neither desires nor pursues that which cometh of man, unless so far only as it tends to this.
A faith of the operation of God§21
21Another truth, which naturally follows from what has been said, is that none shall obtain the honor that comes from God unless his heart is circumcised by faith, even a faith of the operation of God (Colossians 2:12). He refuses to be any longer led by his senses, appetites, or passions, or even by that blind leader of the blind (Matthew 15:14), so idolized by the world, natural reason. He lives and walks by faith (2 Corinthians 5:7). He directs every step as seeing him who is invisible (Hebrews 11:27). He does not look at the things that are seen (2 Corinthians 4:18), which are temporal, but at the things that are not seen, which are eternal. And he governs all his desires, designs, and thoughts, all his actions and his manner of life, as one who has entered within the veil, where Jesus sits at the right hand of God (Hebrews 10:12).
1771 text · §21
2. Another truth which naturally follows from what has been said, is, that none shall obtain the honour that cometh of God, unless his heart be circumcised by faith; even a faith of the operation of God: unless refusing to be any longer led by his senses, appetites, or passions, or even by that blind leader of the blind, so idolized by the world, natural reason, he lives and walks by faith, directs every step, as seeing him that is invisible, looks not at the things that are seen, which are temporal, but at the things that are not seen, which are eternal; and governs all his desires, designs and thoughts, all his actions and conversations, as one who is entered in within the veil, where Jesus sits at the right-hand of God.
Another foundation§22
22It is to be wished that they were better acquainted with this faith who employ much of their time and pains in laying another foundation; in grounding religion on the eternal fitness of things, on the intrinsic excellence of virtue, and the beauty of actions flowing from it; on the reasons, as they term them, of good and evil, and the relations of beings to each other. Either these accounts of the grounds of Christian duty coincide with the scriptural account, or they do not. If they do, why are well-meaning men perplexed, and drawn from the weightier matters of the law (Matthew 23:23), by a cloud of terms, by which the easiest truths are explained into obscurity? If they do not, then it behooves them to consider who is the author of this new doctrine; whether he is likely to be an angel from heaven who preaches another gospel (Galatians 1:8) than that of Christ Jesus; though, if he were, God, not we, has pronounced his sentence: Let him be accursed.
1771 text · §22
3. It were to be wished, that they were better acquainted with this faith, who employ much of their time and pains, in laying another foundation; in grounding religion, on “the eternal fitness of things,” on “the intrinsic excellence of virtue,” and the beauty of actions flowing from it: on the reasons, as they term them, of good and evil, and the relations of beings to each other. Either these accounts of the grounds of Christian duty, coincide with the scriptural, or not. If they do, why are well-meaning men perplext, and drawn from the weightier matters of the law, by a cloud of terms, whereby the easiest truths are explained into obscurity. If they are not, then it behoves them to consider, who is the author of this new doctrine: whether he is likely to be an angel from heaven, who preacheth another gospel than that of Christ Jesus: though, if he were, God, not we, hath pronounced his sentence, Let him be accursed.
Other foundation can no man lay§23
23Our gospel, as it knows no other foundation of good works than faith, or of faith than Christ, so it clearly informs us that we are not his disciples while we either deny him to be the author, or his Spirit to be the inspirer and perfecter, both of our faith and works. If any man does not have the Spirit of Christ, he is none of his (Romans 8:9). He alone can quicken those who are dead to God, can breathe into them the breath of Christian life, and so go before them, accompany them, and follow them with his grace, as to bring their good desires to good effect. And as many as are thus led by the Spirit of God, they are the sons of God (Romans 8:14). This is God's short and plain account of true religion and virtue, and other foundation can no man lay (1 Corinthians 3:11).
1771 text · §23
4. Our gospel, as it knows no other foundation of good works than faith, or of faith than Christ, so it clearly informs us, we are not his disciples, while we either deny him to be the author, or his Spirit to be the inspirer and perfecter both of our faith and works. If any man have not the Spirit of Christ, he is none of his. He alone can quicken those who are dead unto God, can breathe into them the breath of Christian life, and so prevent, accompany, and follow them with his grace, as to bring their good desires to good effect. And as many as are thus led, by the Spirit of God, they are the sons of God. This is God’s short and plain account of true religion and virtue; and other foundation can no man lay.
Begotten again to a living hope§24
24From what has been said we may, in the third place, learn that none is truly led by the Spirit unless that Spirit bears witness with his spirit that he is a child of God (Romans 8:16); unless he sees the prize and the crown before him, and rejoices in hope of the glory of God (Romans 5:2). So greatly have they erred who have taught that, in serving God, we ought not to have a view to our own happiness. No, but we are often and expressly taught by God to look to the recompense of reward (Hebrews 11:26); to balance the toil with the joy set before us (Hebrews 12:2), these light afflictions with that exceeding weight of glory (2 Corinthians 4:17). Yes, we are aliens to the covenant of promise. We are without God in the world (Ephesians 2:12), until God, of his abundant mercy, has begotten us again to a living hope (1 Peter 1:3) of the inheritance incorruptible, undefiled, and that does not fade away (1 Peter 1:4).
1771 text · §24
5. From what has been said we may, thirdly, learn, That none is truly led by the Spirit, unless that Spirit bear witness with his spirit, that he is a child of God: unless he sees the prize and the crown before him, and rejoices in hope of the glory of God: so greatly have they erred, who have taught that in serving God, we ought not to have a view to our own happiness. Nay, but we are often and expresly taught of God, to have respect unto the recompence of reward; to balance the toil with the joy set before us, these light afflictions with that exceeding weight of glory. Yea, we are aliens to the covenant of promise, we are without God in the world, until God of his abundant mercy, hath begotten us again, unto a living hope, of the inheritance incorruptible, undefiled, and that fadeth not away.
They blaspheme the terms§25
25But if these things are so, it is high time for those persons to deal faithfully with their own souls who are so far from finding in themselves this joyful assurance, that they fulfill the terms and shall obtain the promises of that covenant, as to quarrel with the covenant itself, and blaspheme the terms of it, to complain, "They are too severe, and no man ever did, or shall, live up to them." What is this but to reproach God, as if he were a hard master, requiring of his servants more than he enables them to perform; as if he had mocked the helpless works of his hands, by binding them to impossibilities, by commanding them to overcome where neither their own strength nor his grace was sufficient for them?
1771 text · §25
6. But if these things are so, ’tis high time for those persons to deal faithfully with their own souls, who are so far from finding in themselves this joyful assurance, that they fulfil the terms and shall obtain the promises of that covenant, as to quarrel with the covenant itself, and blaspheme the terms of it: to complain, “They are too severe, and that no man ever did, or shall live up to them!” What is this, but to reproach God, as if he were an hard master, requiring of his servants more than he enables them to perform; as if he had mocked the helpless works of his hands, by binding them to impossibilities; by commanding them to overcome, where neither their own strength, nor his grace was sufficient for them?
These blasphemers§26
26These blasphemers might almost persuade those to imagine themselves guiltless who, in the contrary extreme, hope to fulfill the commands of God without taking any pains at all. Vain hope! That a child of Adam should ever expect to see the kingdom of Christ and of God without striving, without agonizing first to enter in at the strait gate (Matthew 7:13). That one who was conceived and born in sin (Psalm 51:5), and whose inward parts are very wickedness, should once entertain a thought of being purified as his Lord is pure, unless he treads in his steps and takes up his cross daily (Luke 9:23); unless he cuts off his right hand, and plucks out the right eye (Matthew 5:29-30) and casts it from him. That he should ever dream of shaking off his old opinions, passions, and tempers, of being sanctified throughout in spirit, soul, and body (1 Thessalonians 5:23), without a constant and continued course of general self-denial.
1771 text · §26
7. These blasphemers might almost persuade those, to imagine themselves guiltless, who in the contrary extreme, hope to fulfil the commands of God, without taking any pains at all. Vain hope! that a child of Adam should ever expect, to see the kingdom of Christ and of God, without striving, without agonizing first, to enter in at the strait gate! That one who was conceived and born in sin, and whose inward parts are very wickedness, should once entertain a thought, of being purified as his Lord is pure, unless he tread in his steps, and take up his cross daily; unless he cut off his right-hand, and pluck out the right-eye and cast it from him; that he should ever dream of shaking off his old opinions, passions, tempers, of being sanctified throughout in spirit, soul, and body, without a constant and continued course of general self-denial!
I keep under my body§27
27What less than this can we possibly infer from the words of Saint Paul cited above, who, living in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake, who, being full of signs and wonders and mighty deeds, who, having been caught up into the third heaven, yet reckoned, as a late author strongly expresses it, that all his virtues would be insecure, and even his salvation in danger, without this constant self-denial? "So run I," he says, "not as uncertainly; so fight I, not as one who beats the air" (1 Corinthians 9:26). By this he plainly teaches us that he who does not thus run, who does not thus deny himself daily, does run uncertainly, and fights to as little purpose as he who beats the air.
1771 text · §27
8. What less than this can we possibly infer from the above cited words of St. Paul? Who “living in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, who being full of signs and wonders and mighty deeds, who having been caught up into the third heaven;” yet reckoned (as a late author strongly expresses it) that all his virtues would be unsecure, and even his salvation in danger, without this constant self-denial. So run I, says he, not as uncertainly, so fight I, not as one that beateth the air. By which he plainly teaches us, That he who does not thus run, who does not thus deny himself daily, does run uncertainly, and fighteth to as little purpose as he that beateth the air.
The crown of incorruption§28
28He whose heart is not circumcised by love talks, to as little purpose, of fighting the fight of faith (1 Timothy 6:12) as he vainly hopes to attain the crown of incorruption (1 Corinthians 9:25). This we may, last, infer from the preceding observations. Love, cutting off both the lust of the flesh, the lust of the eye, and the pride of life (1 John 2:16), engaging the whole man, body, soul, and spirit, in the ardent pursuit of that one object, is so essential to a child of God that, without it, whoever lives is counted dead before him.
Though I speak with the tongue of men and angels, and have not love (1 Corinthians 13:1), I am as sounding brass, or a tinkling cymbal. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith so as to remove mountains, and have not love, I am nothing. No, though I give all my goods to feed the poor, and my body to be burned, and have not love, it profits me nothing.
1771 text · §28
9. To as little purpose does he talk of fighting the fight of faith, as vainly hope to attain the crown of incorruption (as we may, lastly, infer from the preceding observations) whose heart is not circumcised by love. Love cutting off both the lust of the flesh, the lust of the eye, and the pride of life, engaging the whole man, body, soul and spirit, in the ardent pursuit of that one object, is so essential to a child of God, that “without it, whosoever liveth is counted dead before him.” Though I speak with the tongue of men and angels, and have not love, I am as sounding brass, or a tinkling cymbal. Though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith so as to remove mountains, and have not love, I am nothing. Nay, though I give all my goods to feed the poor, and my body to be burned, and have not love, it profiteth me nothing.
The living sacrifice of the heart§29
29Here, then, is the sum of the perfect law. This is the true circumcision of the heart. Let the spirit return to God who gave it, with the whole train of its affections. To the place from which all the rivers came, there let them flow again.
Other sacrifices from us he would not have, but the living sacrifice of the heart (Romans 12:1) he has chosen. Let it be continually offered up to God through Christ, in flames of holy love. And let no creature be allowed to share with him, for he is a jealous God (Exodus 20:5). His throne he will not divide with another. He will reign without a rival. Let no design, no desire, be admitted there but what has him for its ultimate object.
This is the way in which those children of God once walked, who, being dead, still speak to us: "Desire not to live but to praise his name. Let all your thoughts, words, and works tend to his glory. Set your heart firm on him, and on other things only as they are in and from him." "Let your soul be filled with so entire a love of him that you may love nothing but for his sake." "Have a pure intention of heart, a steadfast regard to his glory in all your actions." "Fix your eye upon the blessed hope of your calling, and make all the things of the world minister to it."
For then, and not until then, is that mind in us which was also in Christ Jesus, when, in every motion of our heart, in every word of our tongue, in every work of our hands, we pursue nothing but in relation to him, and in subordination to his pleasure; when we too neither think, nor speak, nor act to fulfill our own will, but the will of him who sent us; when, whether we eat or drink, or whatever we do, we do all to the glory of God.
1771 text · §29
10. Here then is the sum of the perfect law, this is the true circumcision of the heart. Let the spirit return to God that gave it, with the whole train of its affections. Unto the place from whence all the rivers came, thither let them flow again. Other sacrifices from us he would not; but the living sacrifice of the heart he hath chosen. Let it be continually offered up to God through Christ, in flames of holy love. And let no creature be suffered to share with him: for he is a jealous God. His throne will he not divide with another: he will reign without a rival. Be no design, no desire admitted there, but what has him for its ultimate object. This is the way wherein those children of God once walked, who being dead, still speak to us, “Desire not to live but to praise his name; let all your thoughts, words and works, tend to his glory. Set your heart firm on him, and on other things, only as they are in and from him.” “Let your soul be filled with so entire a love of him, that you may love nothing but for his sake.” “Have a pure intention of heart, a stedfast regard to his glory in all your actions.” “Fix your eye upon the blessed hope of your calling, and make all the things of the world minister unto it.” For then, and not till then, is that mind in us which was also in Christ Jesus, when in every motion of our heart, in every word of our tongue, in every work of our hands, we “pursue nothing but in relation to him, and in subordination to his pleasure:” when we too, neither think, nor speak, nor act, to fulfil our own will, but the will of him that sent us: when whether we eat or drink, or whatever we do, we do all to the glory of God.