SERMON XX.

ON THE CHARACTER OF BALAAM.

2 PETER, ii. 15.

"Balaam, the son of Bosor, who loved the wages of unrighteousness."

IN N the course which the Church directs for publicly reading the holy Scriptures, we are, at this period, brought to a very interesting, singular, and instructive piece of sacred history. The story of Balaam attracts our attention by the matter to which it relates, the ancient customs with which it is interspersed, and the strangeness and wickedness of his conduct, whom it more particularly exhibits to our view. In this celebrated diviner, we behold an extraordinary mixture of just sentiment with perverse practice; right apprehensions of God, with direct opposition to his will; seeming piety and inspiration, with diabolical purposes and disgraceful instability. It is a character necessary to be studied, not only that we may derive instruction from it, but also that we may perceive the justness of the censure passed upon him in the gospel, and not be led by the occasional appearance of propriety in his expressions and behaviour to think him less criminal than he is represented. For so wise and prudent, so pious and just does he seem to be in particular passages, that the cursory reader may be ready to exclaim: Wherefore is he blamed; how cautious his steps; how sublime his visions! Examination is necessary to understand his character. When we have well observed it, we shall be

struck with its inconsistency and baseness, and wonder that he ever possessed a virtuous sentiment or cherished a holy habit in his bosom. To mark it, as it opens upon us in the sacred narrative; to trace its peculiarities to their cause, and to show its awful termination, will be leading objects of this discourse; in which we will take the inspired Peter for our monitor, and rely upon thee, thou "Author and giver of all good gifts," for assistance and an improving blessing.

The occasion of Balaam's being introduced, was the arrival of the Israelites upon the plains of Moab. Dismayed by their numbers and fame, by the wonders which had marked their footsteps out of Egypt, and the destruction which they poured upon their foes, and particularly by their recent terrifying conquest of the Amorites and powerful King of Bashan; the Moabites trembled at their approach. They consulted with the elders of Midian about the common safety, and their mutual communications were a striking accomplishment of the predic tion of Moses, that the nobles of Edom, and mighty ones of Moab, should be dismayed by the greatness of the divine arm in delivering his people.

Something was to be done for defence against this mighty company which devoured all before it, "as the ox licketh up the grass of the field." It was an important part of ancient warfare to seek the influence of the gods and imprecate the foe. In the Greek and Roman classics there are traces of this custom; and it appears to have been prevalent among most of the heathen nations; they were wont, before going to battle, to endeavour, by sacrifices and oblations, to enlist on their side their own and foreign gods, and by the imprecations of some priest, or magician, to devote the enemy to destruction. Being a worshipper of Chemosh, and credulous in these vain superstitions, it was the first care of the King of Moab to send for a diviner to curse the people." He hoped that thus, with the aid of his sword, he should be able to prevail against them and drive them out of the land.

Accordingly messengers were sent with the presents which

were customary on such occasions to Balaam, the son of Beor, or Bosor, a celebrated diviner, who dwelt in Mesopotamia, to invite him to Moab on this absurd business. From all that we can learn of Balaam, it appears that he was an acknowledger of the true God. In many parts of the heathen world there were instances of persons who, though they were not Israelites by birth or profession, gathered from the rubbish of Paganism some decaying fragments of the knowledge which was diffused through the world at the dispersion from Babel, and in various ways renewed by the economy of divine Providence; which fragments furnished them with an imperfect sentiment of the one, supreme, eternal Being. As it was in this part of Mesopotamia that Abraham dwelt before his removal to Canaan ; and here that Jacob and most of his sons once had a residence, it is less surprising to find here some traces of true religion, some inconstant remembrance of the true God. Be this as it may, it is certain that we find Balaam speaking of the Lord Jehovah as his God, and acknowledging his supremacy over the minds and affairs of men. There is also reason to suppose that he was one to whom the Most High had vouchsafed to make some special communications. He had clear notions of being met by God; felt a confidence which must have been grounded upon past experience, that when he should inquire of Jehovah he should obtain a revelation, and, indeed, is expressly styled a prophet in the context and other parts of the sacred volume. It would seem, too, from some of his expressions to Balak and his messengers, that he had a sense of the supremacy of the divine will, and of his obligation to observe God's commands. Such is the fair side of Balaam's character; an acknowledger of the true God, admitted to the privileges of a prophet, and blest with a just view of the paramount authority of the divine requirements. How promising the appearance. Who would not expect in him a blameless conduct? But, alas! sad instance of the corruption of our nature, and of the ease with which vice, when it is fostered in the bosom, undermines the power of truth and virtue, we shall presently find him abandoning his God, his

character, and duty, for his pride and covetousness; and, to gratify these insatiate passions, proving a traitor to every good feeling, and a patron of the basest iniquity.

But why, it may here be asked, did not Balak seek a diviner among the worshippers of his own gods? Why did he send for one to Mesopotamia, and for one who acknowledged the God of his enemies? This has, by some, been explained by the supposition, that he believed the strength of the Israelites depended on the power of their God, and that Balaam would induce him to withdraw his influence, or turn it against them. Shocking as this notion may appear to us, it may have been entertained by Balak. So lost were the heathen idolaters to all just apprehensions of the Deity, that they readily believed the friendship of the gods might be bought with sacrifices and honours. We may find the Romans, once and again, most solemnly employed, when making an attack upon a city, to induce its tutelar deities to abandon it and become the friends of the besiegers. Balak may have adopted similar notions, and from the same principles have called Balaam from the mountains of the east.

It is not, however, absolutely necessary to resort to this supposition. Balak may have been influenced by the greatness of Balaam's fame to prefer him before any other diviner. That his reputation as a soothsayer was renowned, and that the King of Moab had great confidence in it, is evident from the language in which he addressed him: "I wot, that he whom thou blessest, is blessed; and he whom thou cursest, is cursed." Either he had formerly prophecied only as he was authorized by his God, and the unfailing fulfilment of such predictions had acquired him renown; or he had been led by his covetousness to abuse his office, and, taking advantage of the reverence for astrology in the country in which he dwelt, had become eminent among those who used curious arts, and prophecied for gain.

We are sorry to find, in returning to the narrative, that this last conjecture is the most probable. The messengers arrived, delivered their errand, and were ordered to tarry all night, that he might consult with the Lord. The Most High anticipated

the prophet, and demanded who the men were that were come to him. Upon his relating the facts, he received these plain and positive instructions: "Thou shalt not go with them; thou shalt not curse the people, for they are blessed." Whether he was to be blamed for hearkening at all to the request and prof fers of Balak, as some have supposed, or not, thus much is indisputable, he had now a clear knowledge of the divine will, and, unless he believed God to be variable, or esteemed gain better than obedience, should have, henceforth, held no further communications upon the disapproved subject.

The answer, imperfectly reported to Balak, produced in him only the opinion, that the temptations he had offered were not. sufficiently great, and he immediately dispatched a more noble embassy, with richer gifts, and unlimited promises. His pride elated and his covetousness inflamed, Balaam looks upon the honours and wealth which he might acquire; and doubts whether he may not be indulged. How fatal is the first hesitation of virtue. He who turns not instantly from vice, but stops to view her baits, and listen to her charms, gives himself to danger, and will generally be ensnared. She is like the wily serpent, which, if he once catch the eye of the unwary bird, rivets it to himself, and, with well-guided glances, infatuating the poor victim, lures it to a nearer and nearer approach, till, unable any longer to withstand the action of the fascinating spell, it rushes willingly to irresistible destruction. How fortunate for Balaam, if he had at once refused to listen to the proposals of these messengers from Balak. He knew the divine will was opposed to them. "Thou shalt not go, the people are blessed," could hardly have ceased to sound in his ears. Why, then, does he tamper with the proffers of iniquity; why stand a moment on forbidden ground? His heart is set upon the wealth of Moab, and the obeisance of its princes; and, though acquainted already with the will of the Almighty, he desires the messengers to abide all night, hoping that it might be changed. How affrontive this presumption! How dishonourable to the holy and immutable God! What wonder that the