第82章 SINCERE(1)

'In all things showing sincerity.'--Paul to Titus.

Charles Bennett has a delightful drawing of Sincere in Charles Kingsley's beautiful edition of The Pilgrim's Progress. You feel that you could look all day into those clear eyes. Your eyes would begin to quail before you had looked long into the fourth shepherd's deep eyes; but those eyes of his have no cause to quail under yours. This man has nothing to hide from you. He never had.

He loves you, and his love to you is wholly without dissimulation.

He absolutely and unreservedly means and intends by you and yours all that he has ever said to you and yours, and much more than he has ever been able to say. The owner of those deep blue eyes is as true to you when he is among your enemies as he is true to the truth itself when he is among your friends. Mark also the unobtrusive strength of his mouth, all suffused over as it is with a most winning and reassuring sweetness. The fourth shepherd of the Delectable Mountains is one of the very best of Bennett's excellent portraits. But Mr. Kerr Bain's pen-and-ink portrait of Sincere in his People of the Pilgrimage is even better than Bennett's excellent drawing. 'Sincere is softer in outline and feature than Watchful. His eye is full-open and lucid, with a face of mingled expressiveness and strength--a lovable, lowly, pure-

spirited man--candid, considerate, willing, cheerful--not speaking many words, and never any but true words.' Happy sheep that have such a shepherd! Happy people! if only any people in the Church of Christ could have such a pastor.

It is surely too late, too late or too early, to begin to put tests to a minister's sincerity after he has been licensed and called and is now standing in the presence of his presbytery and surrounded with his congregation. It is a tremendous enough question to put to any man at any time: 'Are not zeal for the honour of God, love to Jesus Christ, and desire of saving souls your great motives and chief inducement to enter into the function of the holy ministry?'

A man who does not understand what it is you are saying to him will just make the same bow to these awful words that he makes to all your other conventional questions. But the older he grows in his ministry, and the more he comes to discover the incurable plague of his own heart, and with that the whole meaning and full weight of your overwhelming words, the more will he shrink back from having such questions addressed to him. Fools will rush in where Moses and Isaiah and Jeremiah and Peter and Paul feared to set their foot. Paul was to be satisfied if only he was let do the work of a minister all his days and then was not at the end made a castaway.

And yet, writing to the same church, Paul says that his sincerity among them had been such that he could hold up his ministerial life like spotless linen between the eye of his conscience and the sun.

But all that was written and is to be read and understood as Paul's ideal that he had honestly laboured after, rather than as an actual attainment he had arrived at. Great as Paul's attainments were in humility, in purity of intention, and in simplicity and sincerity of heart, yet the mind of Christ was not so given even to His most gifted apostle, that he could seriously say that he had attained to such utter ingenuity, simplicity, disengagement from himself, and surrender to Christ, as to be able to face the sun with a spotless ministry. All he ever says at his boldest and best on that great matter is to be read in the light of his universal law of personal and apostolic imperfection--Not that I have attained, either am already perfect; but I follow after. And blessed be God that this is all that He looks for in any of His ministers, that they follow all their days after a more and more godly sincerity. It was the apostle's love of absolute sincerity,--and, especially, it was his bitter hatred of all the remaining dregs of insincerity that he from time to time detected in his own heart,--it was this that gave him his good conscience before a God of pity and compassion, truth and grace. And with something of the same love of perfect sincerity, accompanied with something of the same hatred of insincerity and of ourselves on account of it, we, too, toward this same God of pity and compassion, will hold up a conscience that would fain be a good conscience. And till it is a good conscience we shall hold up with it a broken heart. And that genuine love of all sincerity, and that equally genuine hatred of all remaining insincerity, will make all our ministerial work, as it made all Paul's apostolic work, not only acceptable, but will also make its very defects and defeats both acceptable and fruitful in the estimation and result of God. It so happens that I am reading for my own private purposes at this moment an old book of 1641, Drexilius On a Right Intention, and I cannot do better at this point than share with you the page I am just reading. 'Not to be too much troubled or daunted at any cross event,' he says, 'is the happy state of his mind who has entered on any enterprise with a pure and pious intention. That great apostle James gained no more than eight persons in all Spain when he was called to lay down his head under Herod's sword. And was not God ready to give the same reward to James as to those who converted kings and whole kingdoms?

Surely He was. For God does not give His ministers a charge as to what they shall effect, but only as to what they shall intend to effect. Wherefore, when his art faileth a servant of God, when nothing goes forward, when everything turneth to his ruin, even when his hope is utterly void, he is scarce one whit troubled; for this, saith he to himself, is not in my power, but in God's power alone. I have done what I could. I have done what was fit for me to do. Fair and foul is all of God's disposing.'

And, then, this simplicity and purity of intention gives a minister that fine combination of candour and considerateness which we saw to exist together so harmoniously in the character of Sincere.