for the better, from glory to glory, from perfection to perfection. There will be no fear of losing the crown, which we have gained, or of being banished from the blest abodes, into which we have entered. He who is holy, will be holy still. He will be made a pillar in the temple of God, and go

no more out.

Let all be solicitous to become the subjects of that moral change, which qualifies for so glorious a state. While all things are changing, let us consider, that one change is needful-a change from sin to holiness; from the fashion of the world to the image of God. Let this be the object of our fervent desires. This will prepare us for the great change which awaits us; the change from this to another state.

When our souls are made partakers of a divine nature, and filled with divine love, all worldly changes will work for our good, and contribute to our growing preparation for the enjoyment of God.

Then shall we rejoice in the thought, that though the heavens and the earth are waxing old, and will be changed as a garment, yet God is the same forever, and his servants will be established before him.

SERMON XVI.

The infamous Character of the Churl.

1 SAMUEL, xxv. 2. 3.

There was a man in Maon, whose possessions were in Carmel; and the man was very great, and he had three thousand sheep, and a thousand goats; and he was sheering his sheep in Carmel. And the name of the man was Nabal, and the name of his wife was Abigail. And she was a woman of a good understanding, and of a beautiful countenance; but the man was churlish and evil in his doings.

THIS Nabal obtained a place in sacred

history, not by any virtuous or worthy action, but merely by the churlishness of his temper, and the consequences which it produced. The severity of his manners in domestick life might probably have passed without this publick notice, had not the same severity appeared on a delicate and critical occasion.

David, with his adherents, driven into the wilderness by Saul's persecution, applied to this opulent farmer, in the time of family festivity, to send a small refreshment to him and his people. The

-་་

scurrilous return which he made to David's request, was such as would have touched the feelings of any man, especially such a man as David, naturally quick and sensible, and now irritated by an unprovoked persecution. David took a resolution, rash indeed, and unjustifiable, but, under his circumstances, in some measure excusable, to extirpate the churl and all that belonged to him.

Abigail his wife, having heard of his rudeness, and apprehending the mischief which was arising, interposed with such prudence and address, as to prevent the execution.

The story is familiar to you: I shall not need to relate it at large. We shall naturally advert to the most material circumstances in illustrating the character of Nabal.

This man was placed, by providence, in a condition to enjoy as much happiness as the world can give. David salutes him, as the man who lived in prosperity. He was distinguished from all around him by extensive possessions, success in business, the multitude of his flocks, the number of his servants, and the grandeur of his entertainments. In addition to all this, he was highly favoured in his domestick connexion. The woman, whom he had chosen for his companion in life, was beautiful in her person, superior in her accomplishments, sweet in her temper, soft in her manners, and engaging in her address. Such she appears through the whole story.

View the man only thus far, and you will pronounce him one of the happiest of mortals. In the sequel, however, you find him quite the reverse. He stands distinguished, as much for his infamous life and miserable death, as for his worldly greatness and prosperity. If you ask, What could make so prosperous a man unhappy? The hisVOL. II. D d

torian tells you, The man was churlish and evil in his doings.

The character of the churl, here ascribed to Nabál, is drawn at large, by the prophet Isaiah, chap. xxxii. 5—“ The vile preson shall no more be called liberal, nor the churl said to be bountiful; for the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and utter erfor against the Lord, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. The instruments also of the churl are evil. He deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right: But the liberal deviseth liberal things, and by liberal things shall he stand."

1. The repulse, which Nabal gave to David's messengers, shews him to have been of a contracted, illiberal mind.

If the happiness of man consisted in the abundance of the things which he possesses, Nabal had been happy. But, quite the reverse, an abundance, without discretion to use it, capacity to enjoy it, and benevolence to apply it, tends only to misery. To a narrow and covetous soul, it is a source of jealousy, anxiety and fear.

Mankind are placed in a mutual connexion, with, and dependence on, one another, that there might be occasion and opportunity for the mutual exercise of kindness and beneficence. To do good and communicate, to relieve impotent distress, to cheer the desponding heart, to rescue the sons of virtue from the temptations of want, and spread peace and contentment among the poor and afflicted, is one of the highest pleasures of a generous mind. Riches in the hands of one who possesses such a soul, are a blessing to himself and to those around him. While they enable him to increase the hap

piness of others, they make an addition to his own. He remembers the words of our Lord, recorded by Saint Luke, It is more blessed to give, than to receive. Job, in the day of his adversity, reflected with heartfelt satisfaction, that he had delivered the poor who cried, and the needy who had none to help them; that he had caused the widow's heart to sing for joy, and the blessing of those, who were ready to perish, had come upon him.

The churl, incapable of doing good, is more miserable in proportion to his abundance. His only enjoyment is mere animal gratification; and this is often accompanied with regret. He is vexed with perpetual suspicions of the envy and ill intentions of his neighbours. If he gives, it is with reluctance. His alms are extorted, rather than bestowed. He reflects upon them with pain. He upbraids those who have received them. He accuses himself with folly and imprudence, and resolves to guard in future against such waste and misapplication. The action which, in good men, would be a virtue, becomes a vice in him, by the evil passions which it awakens; and that which would gratify their benevolent feelings, is a torment to him, by crossing the intentions of his illiberal heart.

2. Ingratitude was conspicuous in the character of Nabal. He rendered evil for good.

David politely suggests the good offices which his people had done for Nabal, while his flocks were abroad in the fields. Nabal's shepherds confess the justice of the representation. "The men,' say they,

were very good to us; we were not hurt, neither lacked we any thing, as long as we were conversant with them in the fields; but they were a wall to us by night and by day."

The smallest sense of obligation would have prompted a voluntary acknowledgment, to those who had yielded him such friendly protection; at a