word and providence,) in his own work, as to laying the design.

"Next, in the carrying it on, we must from time to time lay the plummet to the work, and see that it squares with a right intention for God's glory; that every word be impregnated with a divine spirit, and pure zeal for the service of souls. For how can that be likely to do good to souls, which is only intended to shew our parts, or get ourselves esteem? our own business indeed may be done by-the-bye, in pursuing of God's; but God's business will not be done by-the-bye, in pursuing our own. All human affections are unhallowed in respect of God's work, and pollute it by being mixed with it. They are the dead flies which corrupt this precious perfume of the sanctuary, and cause it to send forth an unpleasing savour to God. See that thou do all things according to the pattern shewed thee in the Mount,' said God to Moses, when he was about his sanctuary: we must look up to our pattern, in doing God's work, his will and direction. In that we are not allowed to please ourselves, or follow our own fancy and invention. How can any thing that we do of ourselves, be able to benefit souls? alas, it is as much beyond our power to benefit them, as it is to redeem them; so we must let that alone for ever, unless the strength of God goes along with our weakness. One is the peculiar work of God the Son, the other of God the Spirit. Unless our words flow from his instinct, they are like to have but a dead force upon souls.

"It is with the children of our brains, as of our

bodies; if they are not sanctified in the womb, they rarely come sanctified into the world. If we cannot say, Lord, let me have no children, rather than that they should not be thine,' we have little ground to assure ourselves that they will be his. Thus it is with the issue of our minds. If they are conceived in the Spirit, God will bring them home to the souls which he has loved; there they will find the same Spirit making way for them, and closing in with them, as tally answers to tally, and they shall effect the desired good.

"But if it be said, does not David complain, ‘I was shapen in wickedness, and in sin hath my mother conceived me;' when then can there be such a holiness of conception, if even so holy a person as David had it not in his? it is true, the most pious parents have human frailties, and nothing is perfect on earth. Who can say, he hath made himself clean? who can say, his intention is so clear, that the eye of God can discern no spot in it? but this is not expected by God from us, who knows whereof we are made. In this case he accepts the desire of perfect sincerity, for perfect sincerity itself. Human nature is not free from mixture; but if this mixture be not so great as to darken the whole, and change the colour or property of it, that is, that the main intent should be for God's service and glory, he graciously overlooks it, and accepts it for perfect, more or less, according to the degrees of this mixture. There will be some little sallies of self-complacency, some little by thoughts creeping in, to glean among God's sheaves; but if they be curbed as soon as discovered,

and the intention again set right, the work goes on orderly, and God accepts and approves it.

"To conclude, upon the whole: Can I think that any thing I do will be able to do good to souls, unless God gives it his blessing? and will he bless any thing that is not done wholly in his fear, with an eye continually looking up to him for his guidance and direction? alas! how unhandy creatures are we in God's work, how apt to warp aside to worldly or self-ends! It is not every forwardness of our own to go on with his work, which we are to esteem a call from him the more forward we are many times, the more of self ends there is secretly lurking in the bottom of our hearts: but if I find myself at any time. filled with a sincere zeal for God's glory, and pious affections towards him, I may then go on with his work, he calls me to it: but if I find at any time the esteem of men, and the pleasure or good things of this world, to have a considerable relish or gust in my mind, and by consequence, my heart not so tenderly affected towards God, (as it will necessarily follow) then let me not offer to put my hand to his work, I shall pollute it. And so if my bodily temper unfits me, as God gives me other work to do, according to my duty in my station, then he calls me off from his work by his providence, and I must meekly submit to it, till he thinks fit to give me leave to take it up again. He thinks fit to put this remora to it, this rub in my way, and knows well why; and I (if I rest satisfied in it) shall have the pleasure and glory another day of knowing the reason too."

And even in the midst of all our confusions and

dangers in this kingdom, in the year 1689, Mr. Bonnell's desires of being employed in the immediate service of God continued the same, as the following prayer on his birth day, Nov. 14, 1689, will sufficiently shew.

"Thou hast granted me, O my Father, to be born on that day, in which those words of thy dear Son are appointed for the lesson, I came down from heaven, not to do my own will, but the will of him that sent me.' As if thou didst design me this in common with him, to be sent into the world in some kind for thy work, and on thy errand: O that I may perform it in some measure with that delight and faithfulness which he did. O guide my way to it, and assist me in it: and let the business I have so much longed for, the service of souls, be the work of my life, and joy of my mind. Amen."

His behaviour in king James's time.

During the late king James's reign, Mr. Bonnell discharged his office himself: and though he was one whom the party that then ruled could never hope to bring into their interests; yet so fully were they convinced of his abilities and faithfulness, that they never thought of removing him from his employment: for such an openness and sincerity shined in all his actions, such unshaken fidelity was his rule and guide, so known an enemy was he to faction and intrigue; that he was not only free from blame, but even suspicion; and the enemies of his religion reverenced his person.

He wanted not his share of those apprehensions which the state of these kingdoms (and of Ireland

in particular) raised in the minds of all true Protestants; he saw the clouds gathering, and expected and prepared for a storm: but the effects which these threatening dangers had upon him, were different from what they produced in the generality of men. For, instead of being dismayed at the prospect of them, instead of sinking under a load of fears, and despairing of deliverance, he considered the true end and great benefit of judgments; and what need most churches have of being awakened by corrections, who are too apt to be corrupted by prosperity, and lulled asleep by a long course of peace and safety. Therefore writing to his friend Mr. Strype, in the year 1686, he expresses himself thus. "The army is already changed, and God knows what an effect an ecclesiastical commission might produce in the church. I find our churchmen expect it. Our civil officers depend on the King's pleasure; among the rest, myself. I hope there is a happy time coming of weeding the church of England; and had rather, if it please God, bear my share in suffering, than that any scandalous persons should make it part of their character, to be of a church so truly resembling the primitive, if it might be made happy with a quickening discipline."

All that reign, his thoughts were very much employed in arming himself against those dangers which he saw approaching, and preparing for the severest trials. His private papers are full of excellent prayers and meditations, proper for a devout Christian in times of difficulty and distress. And he seems to have then laboured, more than at any time of his life