Archbishop Whately, with that strong English common sense and that cultivated clear-headedness that almost make him a writer of genius, points out a view of sincerity that it behoves ministers especially to cultivate in themselves. He tells us not only to act always according to our convictions, but also to see that our convictions are true and unbiassed convictions. It is a very superficial sincerity even when we actually believe what we profess to believe. But that is a far deeper and a far nobler sincerity which watches with a strict and severe jealousy over the formation of our beliefs and convictions. Ministers must, first for themselves and then for their people, live far deeper down than other men. They must be at home among the roots, not of actions only, but much more of convictions. We may act honestly enough out of our present convictions and principles, while, all the time, our convictions and our principles are vitiated at bottom by the selfish ground they ultimately stand in. Let ministers, then, to begin with, live deep down among the roots of their opinions and their beliefs. Let them not only flee from being consciously insincere and hypocritical men; let them keep their eye like the eye of God continually on that deep ground of the soul where so many men unknown to themselves deceive themselves. And, thus exercised, they shall be able out of a deep and clean heart to rise far above that trimming and hedging and self-seeking and self-
sheltering in disputed and unpopular questions which is such a temptation to all men, and is such a shame and scandal in a minister.
Now, my good friends, we have kept all this time to the fourth shepherd and to his noble name, but let us look in closing at some of his sheep,--that is to say, at ourselves. For is it not said in the prophet: Ye my flock, the flock of my pasture, are men, and I
am your God, saith the Lord God. All, therefore, that has been said about the sincerity and insincerity of ministers is to be said equally of their people also in all their special and peculiar walks of life. Sincerity is as noble a virtue, and insincerity is as detestable a vice, in a doctor, or a lawyer, or a schoolmaster, or a merchant,--almost, if not altogether, as much so as in a minister. Your insincerity and hypocrisy in your daily intercourse with your friends and neighbours is a miserable enough state of mind, but at the root of all that there lies your radical insincerity toward God and your own soul. In his Christian Perfection William Law introduces his readers to a character called Julius, who goes regularly to prayers, and there confesses himself to be a miserable sinner who has no health in him; and yet that same Julius cannot bear to be informed of any imperfection or suspected to be wanting in any kind or degree of virtue. Now, Law asks, can there be a stronger proof that Julius is wanting in the sincerity of his devotions? Is it not as plain as anything can be that that man's confessions of sin are only words of course, a certain civility of sacred speech in which his heart has not a single atom of share? Julius confesses himself to be in great weakness, corruption, disorder, and infirmity, and yet he is mortally angry with you if at any time you remotely and tenderly hint that he may be just a shade wrong in his opinions, or one hair's-breadth off what is square and correct in his actions. Look to yourself, Julius, and to your insincere heart. Look to yourself at all times, but above all other times at the times and in the places of your devotions. Ten to one, my hearer of to-night, you may never have thought of that before. And what would you think if you were told that this Sincere shepherd was appointed us for this evening's discourse, and that you were led up to this house, just that you might have your attention turned to your many miserable insincerities of all kinds, but especially to your so Julius-like devotions? 'And Nathan said unto David, Thou art the man. And David said unto Nathan, I have sinned against the Lord.'
What, then, my truly miserable fellow-sinner and fellow-worshipper, what are we to do? Am I to give up preaching altogether because I
am continually carried on under the impulse of the pulpit far beyond both my attainments and my intentions? Am I to cease from public prayer altogether because when engaged in it I am compelled to utter words of contrition and confession and supplication that little agree with the everyday temper and sensibility of my soul?
And am I wholly to eschew pastoral work because my heart is not so absolutely clean and ****** and sincere toward all my own people and toward other ministers' people as it ought to be? No! Never!
Never! Let me rather keep my heart of such earth and slag in the hottest place of temptation, and then, such humiliating discoveries as are there continually being made to me of myself will surely at last empty me of all self-righteousness and self-sufficiency, and make me at the end of my ministry, if not till then, the penitent pastor of a penitent people. And when thus penitent, then surely, also somewhat more sincere in my designs and intentions, if not even then in my attainments and performances.
'O Eternal God, Who hast made all things for man, and man for Thy glory, sanctify my body and my soul, my thoughts and my intentions, my words and my actions, that whatsoever I shall think or speak or do may be by me designed to the glory of Thy name. O God, turn my necessities into virtue, and the works of nature into the works of grace, by ****** them orderly, regular, temperate, subordinate, and profitable to ends beyond their own proper efficacy. And let no pride or self-seeking, no covetousness or revenge, no impure mixtures or unhandsome purposes, no little ends and low imaginations, pollute my spirit or unhallow any of my words or actions. But let my body be the servant of my spirit, and both soul and body servants of my Lord, that, doing all things for Thy glory here, I may be made a partaker of Thy glory hereafter;
through Jesus Christ, my Lord. Amen.'
