wretched struggle between inclination and conscience, in which the former, at length, carries off the victory. He receives the messengers with great courtesy, and accomodates them in his house; for even a miser can be hospitable, if he be sure of gaining by it. Abraham's servant, followed by a camel loaded with the good things of Canaan, can easily force open the doors of such a man as Laban, or Balaam. He affects an air of great mystery; he cannot give his response immediately. Night, the season of incantation and dreams, must intervene; and, horrible to think, the great and dreadful name of Jehovah is interposed, to sanction and conceal the wicked purposes of a heart hunting after its covetousness; and he promises to report in the morning the result of his consultation. How faithfully the report was made the sequel will shew. It appears, on the face of the history, that God waited not for an application from Balaam, concerning this business, but whether in a dream, a vision, or by a voice, prevented him, with an inquiry concerning the deputation from Moab. In many instances, Jehovah is represented as drawing information from men's own mouths, of what evidently lay revealed to his all-seeing eye, and thus making their folly and wickedness to expose, reprove, and condemn themselves. "And God came unto Balaam, and said, What men are these with thee?"* This question must have put the prophet into great agitation. Awful is the voice of the Eternal, at whatever season, in whatever form, and on whatever occasion it is heard! How awful then to a bad man, harbouring an ill design, shutting wilfully his own eyes, and yet flattering himself, and saying, Doth God see, and is there knowledge with the Most High? That he considered the very question as ominous, and fatal to the cause of his avarice and vainglory, is evident from the circumstantiality of his answer. It discovers a soul tremblingly alive to the voice of interest: it is minute and particular, as if, by a parade of words, he could deceive his Maker into an approbation of his purpose and desire. What then must have been his chagrin and disappointment, when a prohibition, so peremptory and positive, in a moment blasted all his prospects of gain and preferment! "And God said unto Balaam, Thou shalt not go with them, thou shalt not curse the people for they are blessed." The application had two objects in view, permission to go into the land of Moab, and liberty to curse the children of Israel, and both meet with a flat denial. He must not accompany the ambassadors to him who sent them; neither must he, either at home or abroad, in this place or in that, presume to curse, or in any shape whatever to molest that people. And, as if the sternness of interdiction had not been sufficient, a reason is assigned, "for they are blessed." The commandments of God, in general, are so clear, that it is impossible to misunderstand them; it is not ignorance, but presumption, that ruins mankind. Balaam, however reluctant, must next morning deliver an account of the night's success; and we find he does it in a very partial and imperfect manner. When he reported the message of Balak to God, having to do with the great Searcher of hearts, with whom disguise avails nothing, he is accurate and distinct; but in carrying back the answer of God, having to do with men, who knew no more than he had a mind to communicate to them, he delivers it in terms calculated only to stimulate the eagerness of the king of Moab, by encouraging a hope that something might be extorted, by dint of importunity and perseverance; or, that perhaps he might be allowed to do that at a distance, which he might not do by a nearer approach. The command was clear and full, "Thou shalt not go with them;" but in the mouth of Balaam it is mutilated and perverted: "the Lord refuseth to give me leave to go with *Numb. xxii. 9. Numb. xxii. 12. you."* This satisfies Balak at once, that the prophet's good will was with him; that it was not from want of inclination that the messengers returned without him; and, he justly concludes that with such a proportion of the man on his side, it would not be difficult to make the rest to follow. The father of lies himself will speak truth, when it makes for his purpose; and Satan will quote scripture, if he can but deceive by it; as in his temptation of our Saviour in the wilderness. But then there is always some material circumstance disguised, perverted or suppressed: and thereby a different meaning is conveyed from what was intended. The word of God, then, is handled deceitfully, not only when it is wrested, and made to speak a language not its own, but when any part of the truth is purposely, artfully and wilfully concealed and he "who shuns to declare the whole counsel of God," is equally criminal with him who presumes to deliver, as the word of God, what wants the stamp of his authority. Balaam simply relates, that he is not permitted to go; not a syllable of the prohibition to curse Israel, nor of the reason assigned for that prohibition. As the message lost much by the way between God and the princes of Moab, from Balaam's manner of rehearsing it; so it loses still more between Balaam and their master, from their mutilated and partial report: so that by the time it reaches Balak, an entirely different turn and meaning is given to it. The words of the oracle are, "Thou shalt not go with them: thou shalt not curse the people, for they are blessed :"+ rehearsed by Balaam, "the Lord refuseth to give me leave to go with you:"‡ reported by the ambassadors, "Balaam refuseth to come with us." Thus, by the alteration of a few circumstances, even without a direct violation of truth, by passing through a very few hands, a plain proposition is made to contradict itself: and if we add to the easiness of varying facts, by varying phrases, and modes of expression; the difference, still more easily made, by the infinite diversity of tones, looks and gesture, we shall not be surprised to find, what frequently happens, a man made to say diametrically the reverse of what he did say, and what he intended. Balak having received this answer as the prophet's, with great colour of reason, considers it as a mere artifice, employed with a view to raise his price and importance; and he hopes to conquer Balaam's reluctance, by assiduity, perseverance, presents and flattery: for both good and bad men judge of others by themselves: and apprized, it would appear, of Balaam's weak side, ambition and avarice, he despatches a second embassy, consisting of a greater number of persons, and of still higher rank, with this weighty and importunate address: "Thus saith Balak, the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: for I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come, therefore, I pray thee, curse me this people." How flattering all this to a worldly, selfish mind! Balak puts a chart blanche into his hands; leaves him to name his own terms. All the honour which a king could bestow, all the wealth of Moab is before him; the very things which his soul lusted after. Blessed Jesus, thou chief of the prophets, even the prince of this world, the chief of tempters, when he came, found nothing in thee! found no weak side, no vulnerable part. The kingdoms of this world, and the glory of them, dazzled not thine eyes to the loudest calls of nature thou turnedst a deaf ear. The applause of men thou didst despise; thou soughtest not thine own glory, but the glory of Him that sent thee: thy "meat and drink was to do the will of Him that sent thee." Balaam had now been at the summit of his wishes, but for a stern, pointed Num. xxii. 13. Num. xxii. 13. + Num. xxii. 12. Num. xxii. 14. Num. xxii. 16, 17, command of God; which, like a drawn sword, hung by a single hair over his head. Shocking dilemma! he is goaded on by desires as impetuous as ever took possession of a proud and covetous mind; he is bridled in by a prohibition, as decisive as words could make it. For a moment we are in hope that the good principle has got the ascendant, that the fear, if not the love of God is shed abroad in his heart. Who could speak better? "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. It is the very sentiment of chaste and virtuous Joseph, when solicited by temptation of a different sort. But here is the difference:-Joseph fled from temptation, and overcame : Balaam tampered with it, and fell. Even the worst of men feel themselves under a necessity, for their interest's sake, to save appearances; and something must be said, at least, to still the clamours of conscience. Unhappy man! steady, himself, to his own base and wicked purpose, he is weak enough to entertain the hope, that the great, the unchangeable Jehovah may depart from his. Thus deceiving himself, it is no wonder to see him attempting to deceive the king of Moab's messengers into the expectation of a response more favourable to their united wishes. Accordingly, he courteously invites them to lodge with him that night also; if, peradventure, there might be obtained a reversal of the decree. And now the sable curtain is drawn, and Balaam is left alone, and no eye sees him but the all-seeing eye of God. Without waiting to be consulted, and the prophet, without doubt, was both afraid and ashamed to venture on this second rencounter, God again prevents him, and tacitly, though not directly, charges him with having invited this second application, in the face of a positive and decided answer. Balaam and Balak are both men of this world, and having one and the same spirit to govern them, they readily understand each other. Balaam evidently courts a second address; and Balak is not slow to pay it. Now, this is the very thing which gives so great and such just offence to a holy God-that two presumptuous, selfish wretches should presume to imagine, that the counsels of Heaven could be shaken, in compliance with their humour or interest. "And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do."+ The word might have been rendered, 66 Seeing the men have come to call thee. Balaam, you have carried, thus far, your point. A more honourable embassy attends you. Your desire is to go: you are unable to withstand the allurements of riches and honour: you know the better course, but will pursue the worse. Well then, fulfil thy desire. I have declared my will; but thou preferrest thine own. I have said, Go not; curse not; but the demon of gain, Mammon, says, go and curse. Obey him. Go, and take the consequence." This is clearly the language of the permission given him to accompany the messengers. And can there be a clearer proof of the divine displeasure, than when God yields to men, and gives them their own way? "My people," says God, "would not hearken to my voice, and Israel would none of me; so I gave them up into their own heart's lust, and they walked in their own counsels. O that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries." The wickedness of the old world at length overcame the patience of God; and he said, "My Spirit shall not always strive with man :” and so they were left to eat and drink, to dance and to play; but then the waters of a deluge were at no great distance: and when God says, concerning a people, or an individual, "Ephraim is joined to idols, let him alone;" short of hell, it is the worst that can befal them. * Num. xxii. 18. + Num. xxii. 20. Psalm lxxxii. 11-14. Balaam flattered himself and the Moabites, with hearing more from God; but, as the punishment of abusing the light he had, he hears less than before; and the vision is obscured to the man who had wilfully shut his own eyes. He was formerly forbidden either to go, or to curse. He is now, at his peril, allowed to go: but should he be so rash as to proceed on so slender a warrant, he is, at his peril, warned to walk by the instructions which should be given him. How easily men believe, how promptly they obey, when the doctrine tallies with their prejudices; when the precept coincides with their inclinations or their interest. Balaam is weak, I ought to have said, wicked enough, to imagine his way perfectly clear. Having carried, as he thought, one essential point, all the rest, he presumes, will follow of course. Who so quicksighted as a covetous man pursuing his gain? And yet, who so stupid and dull, as the man whose eyes the god of this world hath blinded? Balaam is up betimes in the morning, equipped for his journey, on his way for the land of Moab. "For the children of this world are in their generation wiser than the children of light.' And there, for the present, we shall leave him, with this melancholy, mortifying reflection-that a corrupted heart has infinitely greater power to pervert a sound understanding and a well informed conscience, than an intelligent conscience and a clear head have to reform and purify a corrupted heart. If God permit, we shall continue the history next Lord's day. May grace and wisdom be granted us to make a proper use of it; and to God's holy name be praise. Amen. * Luke xvi. 8. HISTORY OF BALAAM. LECTURE XV. 2 PETER II. 15, 16. These are gone astray, following the way of Balaam, the son of Bosor, who loved the wages of un righteousness; but was rebuked for his iniquity; the dumb ass, speaking with man's voice forbad the madness of the prophet. THE ordinary powers of nature, if we consider them attentively, are no less wonderful in themselves, and are not less a proof of the power and wisdom of God, than those extraordinary gifts which have been bestowed, and those preternatural powers which have been exercised at particular seasons, and for special purposes; and which have excited the admiration and astonishment of one part of mankind, and the incredulity of another. That a company of illiterate men should suddenly, and without instruction or study, be endowed with the gift of readily speaking various languages, justly raises our wonder, and conveys to our minds a very lofty idea of that divine intelligence which can communicate such power unto men: but we overlook the wonder equally great, because it is continually occurring, of the common gift of speech, and the conveyance of thought by it; and the acquisition of language by means of letters and memory. That a dumb ass should speak with man's voice, and the dull ass reason, fills us with surprise, because the instance is singular and unparalleled; but the gradual increase of the human body, the imperceptible expansion of the powers of the human mind, pass for a thing of course; though the hand of God be conspicuous in the one case as in the other. Nothing is incredible to them who know the scriptures, and the power of God, nothing is incredible to him who attends, with any degree of application, to the operations of his own mind; and to what, in the ordinary course of human affairs, is every hour pressing upon his observation. In a crowded assembly, without the utterance of a single sound, by one glance of the eye, the inmost thoughts, the most secret emotions, shall, quick as lightning, be conveyed from soul to soul: and the stranger be unable to intermeddle with, to partake of the sorrow or the joy. Let the veil of night be spread ever so thick, and the use of sight suspended, as if the eye ball were extinguished, the vibration of a little film of flesh shall dissipate the gloom, and convey the accents of affection or of woe to the ear and the heart of sympathy. Place the diameter of the globe between my friend and me, by an art subtile as the magic spell, what I know and feel in the frozen regions of the north, shall flee on the swift wings of the wind, and touch his soul under the more clement sky of the opposite hemisphere. Knowing from experience all this to be true, history can record no fact, promise suspend before my eyes no future event too wonderful for me to believe. The omniscience, omnipotence |