92SermonsofJonathanEdwards (continued)
1. In the way of self-examination. — If it be indeed so — that all we can do or suffer is in vain, if we have not sincere love to God in the heart — then it should put us upon searching ourselves whether or no we have this love in sincerity in our hearts. There are many that make a profession and show of religion, and some that do many of the outward things which it requires, and possibly they may think that they have done and suffered much for God and his service. But the great inquiry is, has the heart been sincere in it all, and has all been suffered or done from a regard to the divine glory? Doubtless, if we examine ourselves, we may see much of hypocrisy. But is there any sincerity? God abominates the greatest things without sincerity, but he accepts of and delights in little things when they spring from sincere love to himself. A cup of cold water given to a disciple in sincere love, is worth more in God's sight than all one's goods given to feed the poor, yea, than the wealth of a kingdom given away, or a body offered up in the flames, without love. And God accepts of even a little sincere love. Though there be a great deal of imperfection, yet, if there be any true sincerity in our love, that little shall not be rejected because there is some hypocrisy with it. And here it may be profitable to observe, that there are these four things that belong to the nature of sincerity, viz. truth, freedom, integrity, and purity. And,
First, truth. — That is, that there be that truly in the heart of which there is the appearance and show in the outward action. Where there is, indeed, true respect to God, the love that honors him will be felt in the heart, just as extensively as there is a show made of it in the words and actions. In this sense it is said in the fifty-first psalm, "Behold, thou desirest truth in the inward parts." And in this view it is that sincerity is spoken of in the Scriptures as the opposite of hypocrisy, and that a sincere Christian is said to be one that is such indeed as he appears to be — one "without guile" (John 1:47). Examine yourself, therefore, with respect to this matter. If in your outward actions, there is an appearance or show of respect to God, inquire if it be only external, or if it be sincerely felt in your heart. For without real love or charity you are nothing. The
Second thing, in the nature of sincerity, is Freedom. On this account especially the obedience of Christians is called filial, or the obedience of children, because it is an ingenuous, free obedience, and not legal, slavish, and forced, but that which is performed from love and with delight. God is chosen for his own sake; and holiness for its sake, and for God's sake. Christ is chosen and followed because he is loved, and religion because it is loved, and the soul rejoices in it, finding in its duties the highest happiness and delight. Examine yourself faithfully on this point, whether or no this spirit is yours. The
Third thing belonging to the nature of this sincerity is Integrity. The word signifies wholeness, intimating that where this sincerity exists, God is sought, and religion is chosen and embraced with the whole heart, and adhered to with the whole soul. Holiness is chosen with the whole heart. The whole of duty is embraced, and entered upon most cordially, whether it have respect to God or to man, whether it be easy or difficult, whether it have reference to little things or great. There is a proportion and fullness in the character. The whole man is renewed. The whole body and soul and spirit are sanctified. Every member is yielded to the obedience of Christ. All the parts of the new creature are brought into subjection to his will. The seeds of all holy dispositions are implanted in the soul, and they will more and more bear fruit in the performance of duty and for the glory of God. The
Fourth thing that belongs to the nature of sincerity is Purity. The word sincere often signifies pure. So in 1 Pet. 2:2 — "As new-born babes, desire the sincere milk of the word, that ye may grow thereby;" i.e. pure, unmixed, unadulterated. This appears in the opposition of virtue to sin. The one is spoken of as defilement, and impurity, and uncleanness: the other, as that which is free from these things. The apostle compares sin to a body of death, or a dead body, which of all things is most polluting and defiling, while holiness is spoken of as purity, and holy pleasures as pure pleasures, and the saints in heaven as without spot before the throne of God. Inquire, then, whether this purity is yours, and whether, in its possession, you find the evidence that you sincerely love God. This subject may also