himself in a Condition to oblige him. But Nabal, whofe Character I must give you next, was a stranger to all good and honourable Qualities, and was not to be moved by any Confiderations; tho' fuch as wou'd have commanded the utmost Assistance from any but himself. If we look upon him in his Fortune, he is represented as a Rich and great Man, V. 2. Now there was a Man in Maon, whofe poffeffions were in Carmel; and the Man was very great, and he had 3000 Sheep and 1000 Goats. This was a part of his Wealth, to which, no doubt, all the reft, his Lands, his Herds of Cattle, his Houses, his Servants, his Money, bare proportion. David, as confiderable as he was, either with refpect to the glory of his paft actions, the justice and greatnefs of his future hopes, or the strength which he then commanded,addrefs'd himself to him with great Humility, as to a great Man: Thus fhall ye fay to him that liveth in profperity; peace be both to thee, and peace be to thine House &c. v. 6. and then v. 8. Let the young Men find favour in thy Eyes: give, I pray thee, whatsoever cometh to thine hand, unto thy Servants, and to thy Son David. Thus far the Man makes a very goodly figure,

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figure; and commands fome fort of regard from the World: for in that and this and every Age the World bows down to Wealth and Greatnefs, and ever will. But if we come a little nearer to him; if we view him more closely in his Nature and his Morals, we fhall find this Idol of the World just such another thing as an Idol of the Egyptians: ev'ry thing about him full of state and worship; but himself, a Monky, a Crocodile, or some other the most contemptible of Creatures. Such a thing, I fay, is Nabal in himself for how gawdy and glittering foever his Fortune were, Luxury and Riot, and yet Sordidness and Inhumanity; Vanity and Oftentation, and yet Sowrness and Churlishness; in one word, Wilfulness and Pride, Self-love, Sottishness and Folly, make up his Character; and Shame and Deformity conftitute the very Effence of his Soul. All which I might infer from this single action of his, his Answer to the Request of David; and that at a time when his Soul, if ever capable of it, might have been prefum'd enlarg'd and fet free from Cares and Covetousness, from Morose1 ness, and Churlifhnefs. For 'tis faid, v. 36. He held a Feaft in his House like

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the Feast of a King; and his heart was merry within him. But we need not form our judgment of him by Inferences. His Wife and his Servants, who certainly knew him beft, give us a very wretched account of him. A Servant giving his Mistreẞ a Relation of what paft between him and David's young men, concludes it with this very fevere Reflection, Our Mafter is fuch a Son of Belial, that a Man cannot speak to him, v. 17. And his Wife represents him to David, as a Man not worth his anger; telling him, that Nabal in all he had done, had but acted like himself and that he might as well be angry with an Afs for braying, or a Cur for fnarling, as with Nabal for Ingratitude, Sordidness or Railing. Let not my Lord, I pray thee, regard this Man of Belial, even Nabal: for as is his NAME, fo is he, NABAL is his Name, and FOLLY is with him, v. 25. Having thus impartially reprefented David and Nabal, give me leave to make two or three Reflections, on their different Characters and Fortunes: which may I hope, infome measure, contribute to promote the defign of this Solemnity.

First then, I believe there is not a wealthy Perfon prefent, who wou'd not

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account it an honour, a happiness, to be a Patron and Benefactor to fuch a Supplicant as David; and yet, I doubt, many may prove deaf and impregnable to whatever, I can say in behalf of those for whom I plead this day. This, I must tell you, is a gross miftake. The Caufe of Charity is ever honourable and important, whatever the Supplicant be. The Safety of our Country, the Honour of Religion, and the Salvation of Souls, have a great interest in our Alms. Charity, as it is the greateft, fo is it the Loveliest of all the Vertues of the Gofpel: and by confequence as nothing adds greater Luftre and Ornament to our Religion,fo nothing is more apt to reconcile Sinners to an Efteem for it, or to prevail with God to preserve both it and us. If this don't prove what I aim at, I must carry the matter a little further; and tell you, that thofe towards whom I implore your Bowels of Compaffion, are greater than David; they are Chriftians, Difciples of Jefus, the Children of God, and Heirs of the Kingdom of Heaven : And being fo, you will not be furprized at my Affertion when you call to mind the words of our Saviour concerning John the Baptift, Matt. 11. 11. Verily

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I say unto you, among them that are born of Women there hath not rifen a greater than John the Baptift: Notwithstanding be that is the least in the Kingdom of Heaven, is greater than he. And yet I must advance a little higher ftill, and put you in mind,that so close is the union betwixt Christ, and his poor needy Members, that they sustain his Perfon, and in them

you confer your Alms upon him. This is the plain Doctrine of our Master Mat. 25. for there he tells us, that when he fhall appear in the glory of his Father, with his boly Angels, at the last day, and all Nations fhall be gather'd before him, he shall say unto the Righteous, Come ye blessed of my Father, inherit the Kingdom prepar'd for you from the foundation of the World: For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye cloathed me; I was fick, and ye vifited me; I was in Prison, and ye came to me. Then fhall the Righ teous answer him, faying, Lord, when Jaw we thee an hungred, and fed thee? or thir fty, and gave thee drink? when faw we thee a stranger, and took thee in? or when Jaw we thee naked, and cloathed thee? or when faw we thee fick or in prifon, and

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