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like those of the elders of Ephesus, "who fell upon the neck of Paul, and wept, and kissed him; sorrowing most of all for the words which he spake, that they should see his face no more."

Moses leaves us his dying testimony, as his last recorded words, a declaration of the excellency of the God of Israel, and of the happiness of his people: "There is none like unto the God of Jeshurun. Happy art thou, O Israel! Who is like unto thee, O people saved by the Lord!"

In this joyful triumphant spirit, he ascends the hill. He is permitted to behold the promised inheritance—and, gently closing his eyes on the land of promise, soars to the heavenly Canaan.

While in other instances the dead bury their dead," Moses was interred by the Lord, who used the ministry of angels. The place was concealed, lest the Israelites should worship at his sepulchre, and make his body an object of adoration. Happy we, if, with the redeemed, we shall be permitted to sing the song of Moses, the servant of God, and the song of the Lamb."

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SERMON XXVII.

LIFE OF BALAAM.

NUMBERS XXII. xxiii. xxiv.

WE have attended the Israelites in their wanderings through the wilderness, and sought instruction from considering the conduct of Divine Providence towards them. At last their journeyings are almost terminated: they are encamped opposite the city of Jericho, on the plains of Moab, near the banks of Jordan. While they are here waiting for the miraculous signal to pass into the promised land, a person is introduced in their history, whose life is full of fearful interest, and presents us with events painful but instructive. This person is Balaam, in whom were united qualities the most opposite.

He dwelt at Pethor, in Mesopotamia, the country whence Abraham came, and where Jacob had so long dwelt. Although his nation was plunged in idolatry, he knew and acknowledged the true God, and was endued with the prophetical spirit. This is evident from the whole of his history. He calls the Lord his God; he sacrifices to Jehovah; he seeks answers from him; he foretells future events; and is termed by inspired men a prophet.

Yet with his worship were mingled superstitious observances. He went "to seek after enchantments," and pretended to the arts of divination. To an enlightened understanding was united a deeply corrupted heart; and notwithstanding he possessed the gift of prophesy, he was destitute of the sanctifying influences of the Spirit. Nor is his a solitary case of a man who received miraculous gifts while he remained unholy. Saul was once among the prophets. Judas, who was also the victim of covetousness, preached the Gospel and wrought miracles, as well as the other disciples of the Saviour. And our Lord expressly declares, that at the last great day, he will reject many as "workers of iniquity," who have prophesied, cast out devils, and done many wonderful things in his name.

Yet notwithstanding the impiety of Balaam, there were times when he formed the most holy resolutions, and expressed pious desires; when, from a fear of God, and by divine restraints, he was kept from many outward acts of disobedience; when he spoke the language of piety, and pronounced a blessing upon Israel.

Such is the man whose history we are to review in the ensuing lecture.

Balak, the king of Moab, was alarmed at the approach of the Israelites. He had heard of the splendid victories they had lately obtained over the cities of Arad, the armies of the Amorites, and the troops of Bashan. They had no design to attack the Moabites; but Balak, without waiting to ascertain whether their intent was pacific, resolved to oppose them. It was customary with the ancient nations, before they actually engaged in war, to devote their enemies to destruction in using religious rites and

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solemn imprecations. Such was the reputation of Balaam, that it was supposed among the neighbouring nations, that his curses or benedictions were always efficacious. The kings of Moab and of Midian entertaining this belief, sent messengers to him, inviting him to come and pronounce, with the usual ceremonies, a blessing upon their arms, and a curse upon the children of Israel. These messengers bore with them presents, and promised rewards that were calculated to secure the compliance of a covetous Balaam detained them till he had consulted the Lord. We know not in what manner he intended to inquire what was the divine will. God, however, revealed himself to him; as for the accomplishment of his purposes he has often done even to the wicked, to Pharaohs and to Nebuchadnezzars; and explicitly forbade him to go with these messengers, or to pronounce a curse upon a people that was blessed by Jehovah. Balaam was obedient to the order, and refused to go. Had his history here closed, we should have supposed him a holy man, seeking to know and desirous to obey the will of God. It is not by single acts, but by the general disposition and habitual conduct that the character is decided. For a short time an Ahab may humble himself, a Saul act as a penitent, and a Balaam appear to possess tenderness and delicacy of conscience.

A new application is made to him. Balak more strongly tempts both his pride and avarice, by sending ambassadors in greater number and of higher rank, who are authorized to offer him preferment and wealth equal to his highest wishes. Nothing can be more heroic or disinterested than the language with which the prophet addresses these messengers: "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 more or less." But does his conduct correspond with this firm and pious language? Knowing what is his duty, does he immediately dismiss the ambassadors, and reject their offer? No; "his heart goes after his covetousness." He is anxious to obtain the rewards of iniquity, though he ⚫ dare not explicitly disobey the plain command of God. He therefore asks them to stay, declaring that he will again consult the Lord. He hopes that he may find some pretence whereby to satisfy his conscience; some plea to do what he knows to be wrong. There is little difficulty in predicting what will be the result of this conduct. He that deliberates when tempted, is already half undone. He that suffers himself to gaze with desire upon the forbidden fruit, will soon pluck and eat.

The Lord in his providence permits many things which he does not approve. He manifests his displeasure against sinful courses; but if we obstinately persist in them, he throws no invincible obstructions in our way; he imposes no insuperable restraints upon us. He read the heart of Balaam; he saw that he was wishing for a license to gratify his covetous temper. He therefore, in righteous displeasure, permitted him to go, but at the same time ordered him to act and speak according to the directions which he should receive.

My brethren, nothing can be more awful than the situation of him who is given up to follow "the devices and desires of his own heart;" to whom God, in punishment for his obstinacy, says, "He is joined to his idols; let him alone." Yet how many, instead of weeping and shuddering, felicitate themselves, when by perseverance in guilt they have arrived at

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