midst of all those disadvantages, as men esteem a pearl, though in a rough shell. Grace carries still its own worth, though under a deformed body and ragged garments; yea, though they have but a small measure of that neither, yea, the very lowest degree of grace, as a pearl of the least size, or a small piece of gold, yet men will not throw it away: but, as they say, the least shavings of gold are worth the keeping. The Jews would not willingly tread upon the smallest piece of paper in their way, but took it up; for possibly, said they, the name of God may be on it. Though there was a little superstition in that, yet truly there is nothing but good religion in it, if we apply it to men. Trample not on any; there may be some work of grace there that thou knowest not of. The name of God may be written upon that soul thou treadest on ; it may be a soul that Christ thought so much of, as to give his precious blood for it, therefore despise it not. Much more, I say, if thou canst perceive any appearance that it is such a one, oughtest thou to esteem it. Wheresoever thou findest the least trait of Christ's image, if thou lovest him, thou wilt honour it; or if there be nothing of this to be found in him thou lookest on, yet observe what common gift of any kind God hath bestowed on him, judgment or memory or faculty in his calling, or any such thing, for these in their degree are to be esteemed, and the person for them. And as there is no man so complete as to have the advantage in every thing, so there is no man so low and unworthy but he hath something wherein he is preferable even to these that in other respects are much more excellent; or imagine thou canst find nothing else in some men, yet honour thy own nature, esteem humanity in them, especially since humanity is exalted in Christ to be one with the deity, account of him as a man. And, along with this esteem goes, 3dly, that general goodwill and affection that is due to men: whereas there be that do not only outwardly express, but in

wardly bear more regard to some dog or horse that they love, than to poor distressed men; and in so doing, do reflect dishonour upon themselves, and upon mankind.

The outward behaviour wherein we owe honour to all, is nothing but a conformity to this inward temper of mind; for he that inwardly despiseth none, but esteemeth the good that is in the lowest, at least esteemeth them in that they are men, and loves them as such, will accordingly use no outward sign of disdain of any; he will not have a scornful eye, nor a reproachful tongue to move at any, not the meanest of his servants, nor the worst of his enemies; but on the contrary, will acknowledge the good that is in every man, and give unto all that outward respect that is convenient for them, and that they are capable of, and will be ready to do them good as he hath opportunity and ability.

But instead of walking by this rule of honouring all men, what is there almost to be found amongst men, but a perverse proneness to dishonour one another, and every man ready to dishonour all men, that he may honour himself, reckoning that what he gives to others is lost to himself, and taking what he detracts from others, as good booty to make up himself? Set aside men's own interest, and that common civility that for their own credit they use one with another, and truly there will be found very little of this real respect to others, flowing from obedience to God, and love to men, little disposition to be tender of their esteem and good name, and their welfare as of our own; for so the rule is, but we shall find mutual disesteem and defaming filling almost all societies,

And the bitter root of this iniquity is, that wicked accursed self-love that dwells in us. Every man is naturally his own grand idol, would be esteemed and honoured by any means, and to magnify that idol self, kills the good name and esteem of others in sacrifice to it. Hence is the narrow observing eye,

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and broad speaking tongue upon any thing that tends to the dishonour of others; and where other things fail, the disdainful upbraiding of their birth or calling, or any thing that comes next to hand, serves for a reproach. And hence arises a great part of the jars and strifes amongst men, the most part being drunk with an over-weening opinion of themselves, and the unworthiest most; A sluggard, (says Solomon) is wiser in his own conceit than seven men that can render a reason; and not finding others of their mind, this frets and troubles them. They take the ready course to deceive themselves; for they look with both eyes on the failings and defects of others, and scarce give their good qualities half an eye; on the contrary, in themselves, they study to the full their own advantages; and their weaknesses and defects (as one says) they skip over, as children do the hard words in their lesson, that are troublesome to read; and making this uneven parallel, what wonder if the result be a gross mistake of themselves. Men miscount themselves at home, they reckon that they ought to be regarded, and their mind should carry it; and when they came abroad, and are crossed in this, this puts them out of all temper.

But the humble man, as he is more conformable to this divine rule, so he hath more peace by it; for he sets so low a rate upon himself in his own thoughts, that it is scarce possible for any to go lower in judging of him: And therefore, as he pays due respect to others to the full, and so gives no ground of quarrel that way, so he challenges no such debt to himself, and thus avoids the usual contests that arise in this. Only by pride comes contention, says Solomon. A man that will walk abroad, throwing out his arms, in a crowded street, cannot chuse but be often justled; but he that contracts himself, passes through more easily.

Study therefore this excellent grace of humility, not the personated acting of it in appearance, which * Prov. xxvi. 16. Prov, xiii. 10,

may be a chief agent for pride, but true lowliness of mind, to be nothing in your own eyes, and content to be so in the eyes of others. Then will you obey this word; you will esteem as is meet of all men, and not be troubled though all men disesteem you. As this humility is a precious grace, it is the preserver of all other graces, and without it (if they could be without it) they were but as a box of precious powder carried in the wind without a cover, in danger to be scattered and blown away. If you would have honour, there is an ambition both allowed you, and worthy of you, whosoever you aret φιλοτιμάμεθα μs; other honour, though it have the Hebrew name from weight, is all too light, and weighs only with cares and troubles.

Love the brotherhood.] There is a love, as we said, due to all, included under that word of honouring all, and a peculiar love to our christian brethren, which the apostle Paul calls by a like word, the household of faith".

Christian brethren are unitedby a three fold cord; two of them are common to other men, but the third is the strongest, and theirs peculiarly; their bodies. are descended of the same man, and their souls of the same God; but their new life, by which they are most entirely brethren, is derived from the same God-man Jesus Christ; yea in him they are all one body, receiving life from him their glorious head, who is called the first-born among many brethren". And as his unspeakable love was the source of this new being and fraternity, so doubtless it cannot but produce indissoluble love amongst them that are partakers of it. The spirit of love and concord is that precious ointment that runs down from the head of our great high priest, to the skirts of his garment. The life of Christ, and this law of love is combined, and cannot be severed. Can there be enmity betwixt those hearts that meet in him? Why do you pretend yourselves christians, and yet remain not only strangers to this Rom. ii. 7. 2 Cor. v. 9. " Gal. vi. 10.

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Rom, viii. 29.

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love, but most contrary to it, biters and devourers one of another, and will not be convinced of the guiltiness and uncomeliness of strifes and envyings amongst you? Is this the badge that Christ hath left his brethren, to wrangle and malign one another? Do you not know, on the contrary, that they are to be known by mutual love? By this shall all men know that you are my disciples, if ye love one another. How often doth that beloved disciple press this, he drank deep of that well-spring of love that was in the breast on which he leaned; and, (if they relate right) he died exhorting this, love one another. Oh! that there were more of this love of Christ in our hearts, arising from the sense of his love to us; and that would teach this mutual love more effectually, which the preaching of it may set before us; but without that other teaching, it cannot work it within us. Why do we still hear these things in vain? Do we believe what the love of Christ did to us, and suffered for us? And will we do nothing for him, not forgive a shadow, a fancy of injury, much less a real one, for his sake? And love him that wronged us, whoever it is, but especially being one of our bre thren in this spiritual sense?

Many are the duties of this peculiar fraternal love; that mutual converse and admonition, and reproof, and comforting, and other duties which are in neglect, not only amongst formal, but even amongst real christians. Let us intreat more of his Spirit, who is love, and that will mend this.

Fear God.] All the rules of equity and charity amongst men, flow from a higher principle and depend upon it; and there is no right observing of them without due regard to that; therefore this word that expresses that principle of obedience is fitly inserted amongst these: The first obligement of man being to the sovereign majesty of God that made him, and all their mutual duties one to another derived from that. A man may indeed from moral principles be of a mild inoffensive carriage, and do