nefs of the Object, and long, O Gracious Jefu to pay our Homage to thy prefence, whom abfent we adore. Amen.

The Comparison betwixt the Love of Chrift and his Servants with the Love of David and Jonathan, he elsewhere pursues in the following manner.

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"We cannot hear the Story of the Loves of Jonathan and David,without being affe&ted with it; and why, but because of the earthly Grandure there is in it; a Goliah defeated, a Robe and Belt, a Royal Table, the Jealoufie of a King; all which Men are naturally apt to revere, these add Grandure, and Grandure Affectingness to to the Story.

Awaken thy Mind, my Soul, open thy Eyes: Behold a greater Love than both theirs is here; get up above the round level of this World, raise up thy head a while, and fee as Angels fee, and think as C Angels think: Thofe things that are highly esteemed among Men, are low in the fight of God. Here is the true Grandure, here is that which affects the minds of Angels. The only Son of God on the one fide, and 'the Princes of his Kingdom on the other. Here they feem mean and contemptible, but to thofe Bleffed Spirits who know the Rank referv'd for them in Heaven, and the vacant Thrones belonging to each of them, they appear with true greatnefs. The tokens of this Love, are Jewels of Immortal Stamp, not an Earthly Robe, that fits loofe

on him that gives it, but the very Body and Blood of the Giver. The Acts of this Love, are an effectual Reconcilement of his Friends to God the Father, tho' with the Expence of his Glory, and Life. And on 'both fides, this act is mutual, of facrificing . all they had, and Life it felf for each oC ther. The Expressions of this Love are the most folidly Endearing, the most substantially Tender, without Extravagance, Fondnefs or Pomp; not with strain'd appellations, but in the natural Terms of Children and Friends: As the Father hath loved me, fo have I loved you; let not your Heart betrou < bled; be of good chear. My Peace I leave < with you, I will fee you again. The Circumftances of this Love, are his glorious Reiur< rection, with the Miniftration of Angels, opening the Prifon Gates, and his Triumphal Afcenfion with the whole Quire of С Angels attending; Promifing at the fame time to be mindful of his poor (but great) "Friends whom he left here behind, in the 'midst of his and their Enemies: Nor was 'he unmindful of them afterwards, like Pha

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roabs Buttler: But when his Martyr Stephen < was over-born by the violence of his Perfecu'tors,he caufed the Heavens to open to fhew to this his beloved Friend, that be beheld him in ' his conflict,and would immediately bring him to his own glory. Had he by Angels taken him ftrait up to himself from the midst of their Confiftory, the Scene wou'd not have been greater to thofe Heavenly Spectators, than as he was pleas'd

pleas'd to manage it. For as we laugh at the Rage which our Enemies express against 'the Dead Bodies of our Friends, fo do the Angels in Heaven at the Rage of Men against our living Bodies here, being only a Lump of Clay and Corruption, which must be fow'd before it can be quickn'd, and put off Mortality, before it can be invested with Glory.

O poor fighted Mortals; That this • Scene does not appear to you with that Grandure as the Loves of Earthly Prin८ ces, when to the Blessed Inhabitants of the other World, it appears fo heroick, and fills their thoughts with more affecting joy > and wonder than all the Earthly Pomp cou'd do ours: This noble Scene of Love between our Blessed Lord and his Servants, from his firft quitting his Glory for their fakes, to the last Act of Love that shall apC pear on this Earthly Stage at the final confummation of all things. How Divinely great will thefe Stories appear in the Annals of Eternity, to entertain that Blessed "Society with, through never ending days of Blifs!

I fhall add but one Meditation more upon his Love to God; and that has a particular Relation to Gods Laws and Commandments by which, with what goes before, the Reader may judge of the fincerity, and fervency of this his Divine Love, especially with respect to the adorable Myftery of our Redemption. Pfal.

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Pfal. 119. 127. I love thy Commandments above Gold and Precious Stones.

'The Commandments of God, are the Rule of our Life; the Revelation of the & Holy Will of God, the means of perfecting our Nature, and making us ever happy, < So paffionately did David love them, that C he had rather all the Jewels of his Crown 'fhou'd be loft, than one of them taken away. (Not one of them are to be fpar'd, they are 'all adorable,all to be beloved.) Who wou'd be content to lofe one of his Members, tho' not Effential to his Life? But the Commandments of God, are Links of the Chain of EL ternity, as much worth as Heaven and Im'mortality: Who can but love that which is holy, just and good? What true Servant of God, can but love every Declaration of the Will of his Heavenly Father? 'Is it not condescention enough to captivate C our Hearts, that the Almighty fhou'd reveal his Will to us? Better Heaven and Earth fhou'd pass away,than one tittle of the 'Law of God fhou'd be withdrawn. I love then every Commandment of my God, even that which most contradicts my finful and natural Inclinations; and wou'd not wish it to 'be taken out of the number, for a Thousand Worlds. For I know the Will of my God is Holy, (his Will is our Sanctification) and I can't be happy without being like him; nor can I be like him that is Holy, if any part of this His Law fhou'd be withdrawn. O Almighty God, give unto us the increase of thy

Grace;

His Humili

ty.

Grace; and that we may obtain that which Thou doft Promife, make us to love that which Thou doft Command, through Jefus 'Christ our Lord. Amen.

Thus did Mr. Bonnell love God, with all his Heart and Soul; and upon this Foundation, were all the other Graces of Chriftianity ftrongly built But none took earlier and deeper Root in his Soul, than Humility: That virtue fo peculiar to Chriftianity, fo becoming a Creature and a Sinner. How foon this Grace took poffeffion of his Heart, appears from the account already given of his early Piety; particularly his care to conceal his keeping Fafting-days at the Univerfity: And afterwards it encreafed and improved with his Life; it being his conftant Study and Prayer, to be like Him whom he fo dearly loved; and be lowly in heart as our Redeemer was.

None cou'd more induftriously avoid all approaches to Pride and Vain-Glory; or when ever he was furprized into a fecret Complacency, at Efteem and Praise, cou'd be more humbled before God, for it; and more bitterly bewail it. He always aggravated the Fault in himself, reprefented it in its blackest Drefs, and was his own fevereft Accufer. 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 Thefe I fhall infert here, both to fhew us how truly Humble he was, and to engage us to follow his Example.

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