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< Grace; and that we may obtain that which
? Thou dost Promise, make us to love that
which Thou dost Command, through Jesus

Christ our Lord. Amen. His Humili. Thus did Mr. Bonnell love God, with all 'c ty

his Heart and Soul; and upon this Foundati-
on, were all the other Graces of Christianity
strongly built : But none took earlier and
deeper Root in his Soul, than Humility: That
virtue fo peculiar to Christianity, so becom-
ing a Creature and a Sinner. How soon this
Grace took poslession of his Heart, appears
from the account already given of his early
Piety; particularly his care to conceal his
keeping Fasting-days at the University : And
afterwards it encreased and improved with his
Life ; it being his constant Study and Prayer,
to be like Him whom he so dearly loved ; and
be lowly in heart as our Redeemer was.

None cou'd more industriously avoid all
approaches to Pride and Vain-Glory; or
when ever he was surprized into a secret Com.
placency, at Esteem and Praise, cou'd be more
humbled before God, for it, and more bit- !
terly bewail it. He always aggravated the
Fault in himself, represented it in its blackest 18
Dress, and was his own feverest Accuser. His
private Papers are full of Arguments against
Pride, Meditations upon the deformity of that
Sin, and devout Prayers to be protected from
its Affaults: Some of These I Inall insert here,
both to thew us how truly Humble he was,
and to engage us to follow his Example.

My

i cies? of Publisher, and the Dev

My Yoke is easy, and my Burden light, Matt. 11. 30. Didit Thou, O blessed Lord, feel so many His MeditaInconveniences, and endure such Contration

Humility. <diction of Sinners ? Didst Thou come from ( Heaven, to be a Man of Pain and Sorrows? "To be despised among thy Friends, sander

ed and blafphem'd by thy Enemies, and not ' to have where to lay Thy Head? Wert 1. Thou oppos'd in all thy Endeavours to do

good, and ill requited for many of thy Mero “* i cies? Coud'st Thou hear thy self callid a. - Friend of Publicans ard Sinners; a Glutton

and Wine-bibber, and a Confederate with

Beelzebub the Prince of the Devils ? And ? yet coud'st Thou say, My Toke is easy, and 'my Burden is light. O what love was that 'to Man, which made such great Troubles

and Miseries seem light and easy! Shou'd 'it be faid, How can this be? Thou thy 'self givest us the Reason, For I am meek and

lowly in Heart; and 'tis this, in the midst of ë sall Troubles, that procures reft to my Soul.

So then to be cloathed with thy Humility, ė cis so far from being a Burden, that like our ' usual Garments, it serves to defend us from the injuries of the Air and Weather; from

piercing Cold and scorching Heat; from
i the cold of Disdain and Want; and the
heat of Injuries and Persecutions.
• Hear then, O my Soul, the charming

Language of thy kind Saviour! Put on the ' Cloaths that he wore, Humility and Meekness; in which he found so much ease, and

which

? which will bring so much Rest to tliee.

And grant, O my dear Saviour, that I may (groan to be cloath'd upon with Thy Robes;

and out of love to Thee, may think thać Work easy ; which by making me like Thee,

(in Humility and Meekness) will make all ' other things easy to me, and bring true and ' eternal Rest to my Sou). Amen.

To the same purpose does he argue with himself in another place, as follows.

' Lord, Thou invitert me to come unto (Thee for ease; But is it not by becoming

lowly in Heart, as Thou wert? But what ' means lowly in Heart? Surely there is a low

liness that is not in Heart: An affected shew

of Humility before Men, while Pride may " yet reign Within. Outward Fawning, ' Affected Complaisance, or Submissiveness, ' is not that lowliness of Heart which will give

us ease; while at the same time, we may " grow impatient at an Affront, and not be ac <ble to bear ao Outrage. If our Heart boil ' within us at an Injury, and be put into a "Tumult by a slight or disrespe&, it is plain

that we have not ease, and consequently have not learn'd to be lowly in Heart.

We find Three correspondent Expreslions, us'd by our Blessed Saviour; Poor in Heart, Pure in Heart, and Lomly in Heart. • All which must refer to the inward sentie ments and affe tions of our Minds, in op

position to the usual acceptation of these ' Words: Poor,Pure, and Lowly, when apply'd to outward things : And that in which they

• all

all seem to agree, is Desire. Thus he is & poor in Heart, who Defires not Riches, whe

ther he hath them or not; he is pure in Heart, who Defires not sensual Pleasure,

whether he is capable of it or not; and he ' is lowly in Heart, who Defires not Honour,

whether he hath it or not : And these De. firés all proceed from this Principle, that: 'we só valaė unseen things, the things of 'God and Heaven and Eternity as not code' fire Wealth, nor be troubled at the Disre

fpect of Men; and to dread that Pleasure, which shou'd make us unworthy of Pleasure, ' in the favour of God.,

"That therefore which makes us lowly in "Heart, is conversing with another World ;

for that renders usuńcapable of being ' Proud of any thing that Men can do to us. 'What cares a truly learned Man, to be

thought learned by Peasants? They will think the same, of One that has no other Learning, but hard Words ; nay, perhapsi will think such a one, more learned than he 'who is truly so. What cares that happy • Soul, whose Converfation is in Heaven, for 'the judgment of the Men of this World ? "They value me, says he, for my outward

Figure, Beauty, Riches, Wit, Accomplishs ments, that is, for Trifles: Thefe things

don't make me valuable ; 'cis real Goodness does that, in respect of that World which only is of value: And God only, is Judge of this, because it lies in the Heart: Men

like.

COM

of this world, are no more Judges of it, i

than Peasants are, of Learning. If they 'Lord. I think well of me, it is but by accident; a ment ' meer chance; they guess at it, and may as conh

well guess wrong as right; and shall I think my self more valuable for their guessing? If I cruis am good I am indeed more valuable for being so, not for their thinking me so. But if Thou, my God, dost not think me so, wohim be to me; their judgment will do me e little service. In another place, I find the following Prayer.

Lord, it is not enough, that thou givest me leave to think of Thee; give me a « Heart also, to think humbly of iny self: It

fikce ! is not enough, That thou openest me a Glade 6 to look towards Thee; o shut up the : World on each side also, from my Eyes.

For the remembrance of having thought on “ Thee, will not yield me pleasure; If I can< not think on Thee, without being moved

to consider, what the World will think of me. If thou givest me leave to think on

Thee, O let me gain this by it; to know 'my self to be Nothing, and the World worse

than Nothing. And, O Lord ! O graci6 ous Goodness, heal my Soul, and change the * Evil affections that are therc; and then • shall I neither think of the World, nor of

my felf, but of Thee, who art the only Cen& ter and Happiness of my Soul. Amen.

It is probable that some commendations which he met with for his Piety, gave occacon to the following Prayer,

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