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rity, as with it; which fhews, that the Relief of the Poor, is not primarily intended by God, but a fincere Defire of pleafing him. 'Tis then the inward Graces of the Mind, that are rewarded by God; fuch as, true Humility, Contempt of the World, Reliance on Gods Providence, and fincere defire 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 fhews of Goodness? What contempt of the World, in one that Trafficks with it, and hopes for Rewards from it? What fincere Defire to pleafe God, in one that above all things, feeks to please Men. So then, here being no Graces to be rewarded, no Reward is to be expected. In fum, outward Acts have the outward Rewards; which, by the eftablifh'd Laws of God in Nature, arife from them, as Trees fpring from Seeds; but the inward and fpiritual Acts of the Mind, have fpiritual and eternal Rewards Affign'd them by God."

Vain-Glory is oppofite, not only to one Grace, but eats out the Life of all Graces in our Souls. We have great reafon therefore, to watch against this Vice with all our care, $ especially in Religious Matters: For if the Light that is in us be Darkness, How great is that Darkness? If the Good we do, be prin

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cipally defign'd to please Men, How void are we of all Goodness?

He us'd to with there were fome Church in Dublin, wherein the Holy Sacrament were Adminiftred every Lords-Day; For going about from Church to Church (he said,) had fomething of Oftentation in it; and 'twas with difficulty, 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 obferv'd, and leaft difturb'd; and when he was fo happily plac'd he always continu'd upon his Knees, at his Private Devotions, till the Publick Service began. But if he was forc'd to be fatisfi'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 fingular 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 fubftantial 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 Religious Actions, and his Practice too, the Reader will beft learn from himself in the Two following Meditations; which are still farther Inftances 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 of God; My Left, my Spiritual Friend, In Acts of Devotion, Fafting and Charity, • I am to be exceeding Nice, how I let one of

thefe know, what the other enables me to 'do. To found 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 fenfi'ble of Spiritual Pleafures. To reveal these only to a Spiritual Friend, may perhaps in fome cafes be neceffary; But if you wou'd be perfect, fubject them only to the Eyes of God; He will be your fufficient Councellour. For the advantages you may reap by revealing them to Men, in any prudent inftructions 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 lofing your Comfort; the greatest encouragement you have to perfift in those charming Duties, which wholly lose their sweetness, when you in any • measure fink into Flesh and Blood; your • Comfort, I fay, which wholly confifts in acquitting your felf in fecret, to your Heavenly Father, and approving your felf to him.

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The other Meditation is as follows.

We lofe (fays he,) fomething of fpiritual ftrength (as Sampfon did) by discovering fecret Tranfactions between God and our Souls; for this gives our Confcience a damp,

⚫ fince it tends to magnifie our felves, and looks like boafting of fecret favours, which is a means of leffening favours among Men. If what I fpeak of this fort tends to magnifie my felf, as being a Favourite of "God, I cannot be too jealous of my felf, because our Hearts are deceitful, and very treacherous; and fomething of fecret Pride will be apt to steal in upon us, in fuch rela-tions. If I tell of Raptures, and Elevatistions, vouchfafed to me in Prayer; of ar⚫dent defires after the holy Communion, and longings for Heaven and the like; I must be well made indeed, and ftrongly 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-defign to recommend my felf to his Efteem.

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

While I walk the Streets, let not my 'Head feem full of Business; but what I dedelight in, and defire always: Let Head and Heart be full of my Saviour. Take from me, O my God, a haughty Gate, a proud Look, and fupercilious Forehead. I confider how my Redeemer walk'd the Streets of Jerufalem, how modeftly and plainly he was Apparel'd, how little he coveted to make a Figure, how little to fee or be seen, how meek and humble his Behaviour was, how far from ftriving, or quar⚫relling,

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

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One, fo humble as Mr. Bonnell was, cou'd hardly fail to be Meek and Patient; and fuch he was in a very high degree. Those who convers'd with him, faw a Spirit of Meekness and Gentlenefsin his Words and Actions, and Behaviour: And it cou'd hardly be otherwife, but that he who was fo lowly in his own Eyes, muft receive injuries from Men, with great meeknefs; and corrections from God, with fubmiffion and Patience. For he very justly esteem'd Pride the Parent of moft of our Disorders, particularly of Anger, Impatience, and Revenge. To this purpose he exprefles himself in the following Meditation.

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I have a Notion that the Sting of all • Affliction is Pride; 'tis this gives a pungenC cy to every Grievance, and makes it pierce our Heart. Others Bruife, but do not Wound us; they fit heavy on us without, but do not gnaw and fret us within. I am not perhaps afraid of lofing my Estate; but I am afraid of lofing my Value and Reputation in the World. I am not afraid of a Low Condition, but I am afraid of Contempt. 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 Infulting Enemy, and the Tyranny of one that Hates me. Upon this reafon alfo it is true what

• David