are left to weigh their actions, and to test them by other passages of holy writ. Abraham we find equivocating with Abimelech. Of Jacob there is recorded a most unbrotherly act of extortion from Esau, in the purchase of the birthright, and, consequent upon this offence, the practice of a treacherous and base delusion on his blind father Isaac. Rachel deceives Laban with a lie. Numerous other instances might be adduced to the same purpose: the sin is recorded; yet not a word of censure pronounced on the offender.

On the other hand, examples are presented to our notice where the Lord has recorded, expressly or by inference, his indignation against the offender, whereas the precise sin which has provoked his anger does not, at first, so evidently appear. This is, in some measure, exemplified in the man of God, who, having uttered his cry against the altar at Bethel, was afterwards beguiled by the old prophet into an act of disobedience. He returned with him to his house, and there ate bread. For this transgression of the divine precept, the Lord sent a lion to meet him in the way and slay him. At the same time, in the old prophet's conduct on this occasion, there is much that may, at first sight, appear of doubtful interpretation. And, to come to the history now before us, in the conduct of Balaam we may

not, at first, discern the particular transgression which provoked the just anger of the Lord. The Lord's anger is recorded; the precise point of provocation is left unexplained. We will, therefore, proceed to the consideration of this passage in the sacred history, in dependence on that blessed Spirit whose presence is ever with the Church to guide it into all truth.2

The Israelites were on their way to Canaan, and had now arrived at the borders of the Moabites, when Balak, the king of this idolatrous people, in dismay and consternation, sent messengers to Balaam to entreat his presence. Ungodly as he was, Balaam was nevertheless a true prophet of the Most High. By the idolaters among whom he dwelt, his interest with the gods was considered as so efficacious, that whomsoever he blessed the same was blessed, and whomsoever he cursed, cursed he was. A curse pronounced with the proper formalities, Balak imagined, would be fatal to the Israelites: it was supposed

2 Matt. xxviii. 20; John xiv. 16.

3 See Horsley's Dissertation on the Prophecies of the Messiah dispersed among the Heathen, second edition, p. 74, &c. Bishop Butler, sermon vii. Bishop Hall, on the other hand, considers him a sorcerer. See Poli Synopsis, on Numbers xxii. 5.

4 Sherlock, vol. v. p. 360: edit. Hughes.

to withdraw from them the protection of the gods, and to enable the king of Moab, with an inferior force," to smite them, and drive them out of the land." The superstition of cursing an enemy, in order to destroy him, was not confined to this age or country. When the great champion of the Philistines went forth to engage with David, he began by cursing him in the name of his gods, probably in a solemn form of words usual on such occasions.

The reply which Balaam returned to the messengers of Balak was this: "Lodge here," said he, "this night, and I will bring you word again, as the Lord shall speak to me."5 He accordingly retired to his chamber, in order to receive instructions from the Lord. "And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people, for they are blessed." The answer of God, you perceive, is peremptory," thou shalt not go;" and the reason immediately follows, which is no less peremptory," thou shalt not curse the people, for they are blessed." Balaam delivered to the messenger a part only of the Lord's answer; "he rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you." Not a word does he say of the reason of

5 Verse 8.

his Lord's refusal. The terms, too, in which this answer was expressed, imply plainly his disappointment, and his own willingness to curse the Lord's people, from which he was deterred only by the fear of his power, and by a full conviction that it would avail nothing for him to curse where the Lord had pronounced a blessing.

My dear brethren, if you be indeed the children of God, it will not be merely from a slavish fear, like that of Balaam, that you will obey his will; nor from a cold, calculating, rational conviction of his power, that you will submit to his dispensations. The Lord's people are made willing in the day of his power; you will, therefore, delight to do his will; his law will be within your heart, and written by his Spirit in your mind. "The devils believe and tremble:" even they, through a firm conviction of the power of God, attempted not so much as to enter into the swine until they had both asked and obtained his permission.

And yet is it not too often the case that you yield a reluctant submission to your Lord's will? Do you not sometimes, if bereaved of some much loved object, or disappointed of some fondly cherished hope, bow to his dispensations only upon compulsion? while, at the same time, so far from a spirit of acquiescence in his will, a rebellious murmur arises within your breast?-Then have

you yet to learn of aged Eli true resignation; "it is the Lord," said he; "let him do what seemeth him good:" or of a greater than Eli, "Father, not as I will, but as thou wilt." God loveth a cheerful giver.

What now was Balak to understand by the report of the ambassadors ? Balaam," said they, Here was, indeed,

66 refuseth to come with us."

a refusal, but no reason assigned. Balak naturally supplied the reason to his own reflective inquiries, and imagined that his failure was due to the inadequacy of the remuneration offered for the prophet's services. He had not, he supposed,

bidden up to Balaam's price. With a resolution, therefore, to remove all objections on the prophet's part, he sent a second embassy, consisting of princes more and more honourable than the former, with offers more advantageous and alluring.7

He that would be rid of a temptation, must give his adversary a resolute reply at once. Return not a vague answer. Urge against the tempter the strongest arguments. Wield the sword of the Spirit with the firm hand of an unwavering faith. In order to a constancy such as this, it is indispensable that you have a single heart; that you be fully resolved, in the strength of the Holy Sherlock, p. 361.

7 Verse 15.