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rity, as with it ; which shews, that the Relief of the Poor, is not primarily intended by God, but a fincere Desire of pleasing hịm. ' 'Tis then the inward Graces of the Mind, ? that are rewarded by God; such as, true

Humility, Contempt of the World, Reli

ance on Gods Providence, and sincere de• fire to please him ; which Graces cannot be

in the Mind of One that affects to do his Alms openly. For what Humility is there in one that is greedy of vain Glory? What reliance on Gods Providence, in One, that

thinks to purchase Favours from the World, " by Thews of Goodness? What contempt

of the World, in one that Trafficks with it,

and hopes for Rewards from it? What ' fipcere Desire to please God, in one that

above all things, seeks to please Men. So ' then, here being no Graces to be rewarded, ' no Reward is to be expected. In sum, out

ward Acts have the outward Rewards ; which, by the establish'd Laws of God in Nature, arise from them, as Trees spring

from Seeds; but the inward and spiritual (Acts of the Mind, have spiritual and etere nal Rewards Aslign'd them by God.

Vain-Glory is opposite, not only to one i Grace, but eats out the Life of all Graces in

our Souls. We have great reason therefore, ' to watch against this Yice with all our care, ļ especially in Religious Matters : For if the

Light that is in us be Darkness, Howo great is that Darkness? If the Good wedo, be prins

cipally

= cipally design’d to please. Men, How void ? are we of all Goodness?

He us’d to wish there were some Church in . Dublin, wherein the Holy Sacrament were - Administred every Lords-Day ; For going aE bout from Church to Church (he said,) had some3 thing of Ostentation in it; and 'twas with difficul.

ty, that he at last conquer'd this Scruple. And when he went to Churches to which he was not accustomed, he generally chose the most private Place, where he might be least observ'd, and least disturbid; and when he was

so happily plac'd, he always continu'd upon his I Knees, at his Private Devotions, till the Pubs lick Service began. But if he was forc'd to e be satisfi'd with a more Publick Seat, and

there were company about him, he shortn'd his Private Prayers, that he might not be taken notice of; For he avoided being singular and remarkable in all his Actions, much more in those of Religion ; in them he aim'd at something greater than Fame, more lasting and substantial than the vain applause of Men, even those Praises which are endless, and that Honour which never can decay.

But his Opinion of the Secrecy of Relia gious Actions, and his Practice too, the Rea. der will best learn from himself in the Two following Meditations; which are still farther Instances of his Humility, and his great Watchfulness against whatever had the least tendency to Vanity.

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My Right Hand (fays he,) is the Grace i of God; My Left, my Spiritual Friend, * In Acts of Devotion, Fafting apd Charity, • I am to be exceeding Nice, how I let one of

these know, what the other enables me to . do. To sound a Trumpet, and tell all the " World what you do, is certainly a Mark

of a diffolute and unfpiritual Mind, not 'ambitious of Heavenly Rewards, nor sensi

ble of Spiritual Plealures. To reveal these ç only to a Spiritual Friend, may perhaps in ! fome cases be necessary; But if you wou'd • be perfect, subject them only to the Eyes i of God; He will be your sufficient Coun$ cellour. For the advantages you may reap . by revealing them to Men, in any prudent

initructions or encouragements, will not countervail the hazard you undergo of selfcomplacency, in the Opinion, another may have in your being Devout, Mortifi’d, or Charitable ; and of losing your Comfort; the greatest encouragement you have to per

fift in those charming Duties, which whol<ly lose their sweetness, when you in any measure sink into Flesh and Blood; your Comfort, I say, which wholly consists in acquitting your self in fecret, to your Heavenly Father, and approving your self to

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• The other Meditation is as follows.

We lose (says he,) fomething of spiritual strength (as Sampson did) by discovering se& cret Transactions between God and our Souls ; for this gives our Conscience a damp, : since it tends to magnifie our , selves, and

looks like boasting of secret favours, which

is a means of lessening favours among • Men. If what I speak of this sort tends to s magnifie my self, as being a Favourite of . God, I cannot be too jealous of my self, be

cause our Hearts are deceitful, and very treacherous; and something of secret Pride

will be apt to steal in upon us, in such rela.. ' tions. If I tell of Raptures, and ElevatiŞtions, vouchsafed to me in Prayer; of ar

dent desires after the holy Communion, and

longings for Heaven and the like; I must be ? well made indeed, and strongly arm'd with ? the Grace of God within me, if I do all ? this, only for the Edification of my Neigh{ bour, and to provoke him to praise God on ? my behalf, without any By-delign to recommend my self to his Esteem.

It is now time to consider, Mr. Bonnell, with respect to other Virtues, beside Humility : I Thail therefore conclude this part of his Character with the following Prayer.

While I walk the Streets, let not my ? Head seem full of Business; but what I de

delight in, and defire always : Let Head Cand Heart be full of my Saviour. Take

from me, O my God, a haughty Gate, a

proud Look, and fupercilious Forehead. I & consider how my Redeemer walk'd the < Streets of Jerusalem, how modestly and « plainly he was Appareļd, how little he co' veced to make a Figure, how little to see

or be seen, how meek and humble his Behaviour was, how far from striving, or quar

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relling, or lifting up his Voice in the Streets.' (Let my Deportment, O my God, be such as if I walk'd with Thee then, for Thou dost vouchsafe to walk with me now..

One, so humble as Mr. Bonnell was, cou'd hardly fail to be Meek and Patient; and such he was in a very high degree. Those who convers’d with him, faw a Spirit of Meekness and Gentleness in his Words and Actions, and Behaviour: And it cou'd hardly be other. wise, but that he who was so lowly in his own Eyes, must receive injuries from Men, with great meekness; and corrections from God, with submission and Patience. For he very justly esteem'd Pride the Parent of most of our Disorders, particularly of Anger, Impatience, and Revenge. To this purpose he expresses himself in the following Meditation.

I have a Notion that the Sting of all 6 Affliction is Pride ; 'tis this gives a pungen• cy to every Grievance, and makes it pierce Four Heart. Others Bruile, but do not 'Wound us; they sit heavy on us without,

but do not gnaw and fret us within. I am < not perhaps afraid of losing my Estate ; but 'I am afraid of losing my Value and Reputa- . <tion in the World. I am not afraid of a < Low Condition, but I am afraid of Con

tempt. I am not afraid of Sickness and Death, but I am afraid of Scornful Pity; I am not afraid of a Plague, of a War, or a

Famine ; but I am afraid of an Insulting ? Enemy, and the Tyranny of one that Hates f me. Upon this reason also it is true what

David

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