love, we shall certainly not be ranked among those heirs of salvation for whom Christ, through the merits of his expiatory sacrifice, has procured an inheritance "incorruptible and undefiled, and that fadeth not away." Where the heart is really awakened to affection for the Deity, terror can have no place within its sanctuary; for, as the apostle truly and beautifully declares, "there is no fear in love; but perfect love casteth out fear, because fear hath torment: he that feareth is not made perfect in love."*

In the history before us, it will be observed that the prophet is reproved by an ass-that a person endowed with supernatural illumination is not only rebuked, but likewise instructed, in the obligations of moral justice, by one of the least intelligent of the brute creation; thus showing that the wisest men may occasionally receive instruction from the most insignificant objects an admirable lesson to curb the vanity of that mere wisdom of this world which is "foolishness with God." This, however, is a lesson within the daily scope of our experience, if we will only pause to peruse it, for how frequently do we find that the rustic, whose whole life is passed in turning up the clods of the valley, can instruct the philosopher. The meanest amongst the sons of men almost invariably possess some knowledge of which the wisest are ignorant. The field of wisdom is so extensive that it cannot be occupied by one individual mind; it is divided out into portions, of which

* 1 John, iv. 18.

the greatest minds naturally claim and enjoy the largest.

The writer of Additions to Calmet's Dictionary of the Bible, edited by Taylor, has some ingenious suggestions, which I consider worth quoting here. Upon Balaam's ass, he observes: "I think we may assume as facts, first, that Balaam was accustomed to augury and presages; secondly, that on this occasion he would notice every event capable of such interpretation, as presages were supposed to indicate; thirdly, that he was deeply intent upon the issue of his journey; fourthly, that the whole of his conduct towards Balak was calculated to represent himself as an extraordinary personage; fifthly, that the behaviour of the ass did actually prefigure the conduct of Balaam in the three particulars of it which are recorded. First, the ass turned aside and went into the field, for which she was smitten, punished, reproved: so Balaam, on the first of his perverse attempts to curse Israel, was, as it were, smitten, reproved, punished; first, by God; secondly, by Balak. The second time, the ass was more harshly treated, for hurting Balaam's foot against the wall; so Balaam, for his second attempt, was no doubt still further mortified; thirdly, the ass seeing inevitable danger, fell down, and was smitten severely; in like manner Balaam, the third time, was overruled by God, to speak truth to his own disgrace; and escaped, not without hazard of his life, from the anger of Balak. Nevertheless, as Balaam had no sword in his hand, though he wished for one with which to slay his ass, so

Balak, notwithstanding his fury and his seeming inclination, had no power to destroy Balaam. In short, as the ass was opposed by the angel but was driven forward by Balaam, so Balaam was opposed by God, but was driven forward by Balak, against his better knowledge. Were we sure that Balaam wrote this story, and that Moses copied his narrative, as the Rabbins affirm, this view of the subject would remove the difficulties which have been raised about it. It might then be entitled a specimen of Balaam's augury.'

6

The day after Balaam's arrival at Balak's capital, he was conducted by the anxious king to the high places consecrated to Baal, whence he was able to behold the entire camp of the Israelites pitched in the plain below on the further bank of the river Jordan. They presented a numerous and magnificent array. Their tents spreading in the valleys beneath, their arms glittering in the sun, and the skilful distribution of their camp, showed that they were an enemy justly to be dreaded. Upon the lofty eminence on which the seer of Mesopotamia was then standing, he ordered seven altars to be erected, and a bullock and a ram to be offered in sacrifice upon every altar, in accordance with the superstitious worship of the Moabites. It is clear that this was not a sacrifice offered to the Lord Jehovah, but to the objects of heathen adoration, as Balaam retires from the altars to receive the divine communications, not daring to invoke the

And which I implicitly believe.

Deity beside the abominations of Moab. It is merely said that the sacrifices were offered, but not to whom, as if Balaam had little desire to record an act of heathen superstition of which he was probably himself ashamed, though it was very likely to increase the confidence of a weak and bigoted prince. It is from hence, therefore, to be inferred, that the erection of those seven altars upon which the septenary sacrifices were slain, was nothing more than a mere external appendage to the enchantments which were looked for at the prophet's hands, in order to give an apparent sanction and impart solemnity to the whole scene in the eyes of Balak, who evidently took Balaam to be a potent magician; and it is more than probable that in order to confirm the impression which produced him so much gain, being no doubt well paid for such exercises of his profession, Balaam employed those external signs of his craft; thus audaciously blending the jugglery of heathen priestcraft with the service of the true God. I take the erection of the seven altars to have no other signification than this. Mummery is one of the essential aids upon which sorcery has depended for its success in every age of the world, where it has obtained the sanction of the weak and superstitious. Balaam evidently knew that the sacrifices offered upon the seven altars could have no effect in diverting the Deity from his purpose of blessing the Israelites, but he was at least willing to show the king of Moab, that he had employed every effort and means in his

power to produce the issue desired by his royal employer. It would seem that, in this particular instance, the prophet of Pethor was endowed with the gift of prophecy against his own will, as he gave utterance to oracles the very reverse of those he desired to proclaim, thus bringing upon himself the anger of Balak, by pronouncing a blessing upon those whom that monarch hated, and had commanded him to execrate. How often do we find within ourselves an oracle delivered by our consciences, that we would fain suppress, but which, in spite of our adverse wills, addresses to the reluctant soul annunciations of which it would willingly avoid the communication; but no, it is obliged to hear and tremble.

It is supposed by Psalmanazar, a questionable authority, it is true, but his arguments are proposed with great ingenuity, and embraced by some learned men, that the seven altars erected on the high places of Baal were dedicated to the seven planets to which, together with the sun, the worshippers of Baal offered daily adoration. Upon these altars burnt-offerings were sacrificed by Balaam and Balak, kings in those days uniting the characters of sovereign and priest, as was the case with Melchisedeck.

In Roberts' "Oriental Illustrations of Scripture,"* I find the following facts stated, which are singularly coincident with the history before us. Alluding to certain Hindoo customs,

* Page 102.