Use. Therefore, as we would have an evidence of our sincerity, which is the best evidence that we can have in this world, that we may be able to say that we are sincere and true Christians, which is better than if a man could say he were a monarch, that he were the greatest man in the world, let us labour to earn/ ourselves in our courses to those that know tis lest, and in our most retired, courses, like to Christians. And not to put on the fashion of religion, as men put on their garments : their best garments, when they go abroad, and so to make good things serviceable to our purpose. But to be so indeed at home amongst our friends, among those that know us, when we are not awed, as there is a great deal of liberty amongst friends. Wheresoever we are, let us remember we are alway in the eye of God ; and labour to approve ourselves most to them that know our courses most.
God knows more than men, therefore let us chiefly labour to approve ourselves to him. And next to God, let us approve ourselves to conscience. Fear conscience more than all the monarchs in the world ; because that knows most, and will be most against us.
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And then again, for others that l<n()w our conversations, good men that converse with us, hit us approve ourselves to them most that have the best and the sharpest judgments.
A true Christian, as ho loves goodness, so he loves it most that it should be in his own heart. Ho lives more to God and to conscience, than to fame and report. He had rather be than seem to be. And as he hates all ill, so ho hates even secret ill. The nearer corniption is, the more he hates it, as a man hates toads and venomous creatures ; and the nearer they are, the more he hates them. The most retired carriage of a Chris- tian is most hol_y, and best of all.
Again, where he saith, ' My conversation hath been in simplicity, &c., to you-ward,' here is a good note for prcacliers, that if they look to convert any by their doctrine, they must win them by their conversation likewise in simplicity and sincerity. St Paul being to gain the Philippians to Christ, he doth it not by words only, by arguments of logic, and by persua- sions only, to convince the understanding of the truth of that which he taught ; but ho demonstrates to them how they should live. ' Walk as you have me for an ensamplc,' Philip, iii. 17. I shew you that that which I teach is possible, by my practice. I shew to high and low, how I carry myself. * My conversation hath been in simplicity and sincerity.' Those that I would convert -by my doctrine, I labour by my conversation to gain them. So I say, ministers have here a special direction how to carry themselves.
And others likewise that have a gaining disposition, as indeed we should not stand upon terms of this and that, but every one labour to gain others. Would you work upon others, and gain them from popery, &c. ? Then not only shew them arguments to convince their judgments, which must be done, that is certain ; but likewise let them see that the things that you speak are possible things, things that you are persuaded of. And if you be not good, and press them to goodness, you cannot persuade them of the truth of that you speak. They will think it is not possible ; for then you would act it yourselves. But when they see one go before them, and demonstrate it to their eyes, how they should carry themselves, this is the way to teach them to be sound Christians indeed. But I hasten to the negative part.
' Not in ficshhj wisdom,' dc. Here is a secret wipe, a secret taxing of the false apostles and teachers. ' My conversation hath been in simplicity and sincerity,' whatsoever you think of me. ' Not in fleshly wisdom,' as theirs is.
' Not in fleshly wisdom.' To distinguish it a little.
1. There is a natural urisdom planted in the soul of man, even as there is a natural light in the eye, to see both things that are hurtful, and that are good, for the outward man. So in the soul of man, which is his eye, there is an inbred light of natural wisdom, a common light to discern of things and of creatures ; a natural kind of wisdom, which may be polished and advanced to a higher degree by experience and art. As the eye of the body, it sees better when it is helped with an outward, with a foreign light. This is natural wisdom.
2. There is likewise a politic or civil wisdom, gotten by observation, and increased by observation ; and withal, it is a gift of God, though it be a common gift, as Ahithophel's. It was not merely carnal wisdom that was in him, but he had a gift of polic3% So some men, though they be not
2 COKINTHIANS CHAP. I, VKR. 12. 261
truly religious, yet God gives them a gift of politic wisdom, to be able to discern the diftcrence of things, to lay states and commonwealths together, to be able to judge, and resolve, and to execute wisely, and politically, and prudentl3^ I*- ^^ ^^ especial gift of God. This the apostle doth not aim at ; neither natural nor civil wisdom, though it be a gift of God, I say, which is increased by observation and by other means.