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we a right to depart from the literal construction of the relation?

Is there any thing absurd in this miracle, any thing beneath the dignity of GOD, or inconsistent with the whole narrative? Far to the contrary. An ass may be proverbially stupid among men, but she is yet a part of God's creation; and she appears to have been fitly chosen on this occasion to "rebuke," as St. Peter expresses it, "the madness of the prophet." 2 Epistle ii. 16. Reason is supernaturally bestowed upon the dullest of quadrupeds, that an oracle of wisdom may be confounded. The remonstrance of the ass was consistent, being not upon the conduct of Balaam as a prophet, but as a master; not upon his disobedience of GOD, but upon his wanton cruelty to herself. Now what is there in this affair that can make it an object of wit, or to raise a just objection to the truth of the sacred history? Is any thing too hard for the Almighty, or is he to be tied down to such particular mode of performing miracles as man shall think wise and good? Is it more difficult or absurd to give a human voice and reason for a moment to an ass, than to an ideot; and may not he who has given sight to the blind, and speech to the dumb, open the mouth of the most despised animal, to bring down the haughtiness and impiety of man?

A late learned writer has placed this history in a new light, and, by the application of his profound researches, has rescued it most happily from the objections of infidels. He has shown, by a variety of proofs, that the ass was regarded as sacred in Midian, being the symbol of Baal-peor, which was the same as Pan and Priapus, the worship of which divinities was grossly licentious. In this miracle, therefore, we have another evidence of the confusion of the heathen idolatry, and the display of the sovereignty of Jehovah over all the powers of darkness.

"The hand of heaven bowed Balaam to its will by a superior influence; and he was accordingly re

proved by his own oracle; and by an angel terrified into obedience: By these means the supremacy of the Deity was manifested to all, and the future glory and happiness of his people ascertained."*

Balaam on the departure of the angel, proceeded to the court of the king of Moab, who received him with gladness, at the same time giving him a gentle rebuke for not acceding to his first request.

The prophet, who had the terror of Divine vengeance in his view, and trembled under a sense of the danger to which he had been exposed, answered Balak as he had done his messengers, that he could only do what God should direct him.

The king of Moab, however, had no doubt of obtaining the full accomplishment of his wishes, for his dependence was upon the mercenary spirit of Balaam; in which he superstitiously thought there lay a power to inflict either blessing or cursing at his own pleasure. That no time might be lost, he took the prophet to an eminence, that from thence he might behold the camp of Israel. Here Balaam ordered seven altars to be erected, on which he offered as many sacrifices; and then, being overpowered by the constraining spirit of Jehovah, he proclaimed not an execration, but a blessing upon the tents of Jacob, exclaiming at the close, "Let me die the death of the righteous, and let my last end be like his;" Numbers xxiii. 10; which words some divines have supposed allude to that violent death of which he had the presentiment. Let this be as it may, it shows that even the wicked, however unwilling they are to live the life, are yet desirous to die the death of the righteous.

They would, like Balaam, enjoy the world with its honours and pleasures; but when the prospect of eternity draws near, they would then be numbered with those who have lived uniformly by the rules of righteousness.

*See "Observations upon some passages in Scripture," by Jacob Bryant, 4to. 1803, p. 37.

Balak, astonished at the conduct of Balaam, complained bitterly that he had deceived him, and the prophet again excused himself with the plea that he could not go beyond the commandment he had received. The king of Moab being unwilling to abandon his object, pressed Balaam to remove to another place, with which he as readily complied. But here also, after making an offering, the power of inspiration compelled him to utter a benediction instead of a curse. So strong indeed were his expressions, that the terrified Balak, who apprehended nothing less than the declaration of his own utter destruction, cried out, "Neither curse them at all, nor bless them at all." He then took Balaam to another hill, where again seven sacrifices were offered; after which the prophet pronounced a prediction of the increasing power of Israel, and the destruction of their enemies in the most glowing terms; which so alarmed the king, that, smiting his hands together, he exclaimed, "I called thee to curse mine enemies, and behold thou hast blessed them these three times. Therefore now flee thee to thy place: I thought to promote thee unto great honour; but lo, the Lord hath kept thee back from honour." Numbers xxiv. 10, 11.

Balaam's reply was dignified; and had he not shown sufficient proofs of a depraved heart, we might from hence be led to think highly of him. But he acted now not of his own will. His ass was not more under the compulsory power of a Divine agency, when she uttered the words of reproof, than her wretched master was in this interview with Balak. "Spake I not also," says he, "unto the messengers which thou sentest unto me, saying, If Balak would give his house full of silver and gold, I cannot go beyond the commandment of the Lord to do either good or bad, of mine own mind; but what the Lord saith, that will I speak?"

Being still under the Divine direction, he poured forth a prophecy concerning Israel, and the fate of

M

the different nations around them, more emphatic, particular, and lofty, than any of his former predictions.

He begins with a description of the Messiah, who in a distant age should arise from among this highly distinguished people: "I shall see him, but not now; I shall behold him, but not nigh; there shall come a STAR out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Seth." If this be true of David.in some sense as a conquerer, it is still more so of the Redeemer, who is the "day-spring from on high," Luke i. 78.; the "sun of righteousness," Mal. iv. 2; and the "King of Zion." Psalms ii. 6. The prediction of Balaam corresponds exactly with that of dying Jacob, and can only apply in all points to him who hath "brought life and immorality to light by the gospel; 2 Timothy i. 10; who hath subdued the spiritual enemies of his church, and to whom all the kingdoms of the earth shall finally be subject.

Balaam having finished his predictions so mortifying to the superstition, malice, and pride of the king of Moab, was driven from his presence with contempt and indignation.

But when he was left to the dictates of his own mind, the fallen prophet endeavoured to regain the favour of Balak, by advising him to entice the Israelites into idolatry and licentiousness, through the attractions of the Moabitish women. The counsel of Balaam was adopted, and it proved too successful; for the Israelites fell into the snare which was laid for them, and they suffered for it severely.

Balaam abandoned by the Almighty, and full of rancour against Israel, through whom he had lost the favour of Balak, on his journey homewards, stirred up the Midianites, to engage in a war against them, and fell in the contest.

This history reminds us that something more is necessary than the mere profession of religion.

Balaam could utter many pious and sublime sentiments, but his heart was destitute of grace. Let it be our constant care, therefore, to watch over our minds, and to examine ourselves whether we possess the substance of faith. It will not suffice to say that we have "prophesied in the name of the Lord; and in his name have done many wonderful works." Thousands will be able to say the same at the last day, to whom these awful words will be addressed, "I never knew you: depart from me, ye that work iniquity."

JOSHUA.

Born Anno Mundi 2468, died 2578.

IF the wisdom of God is displayed in the general order and preservation of his church; it is equally so in raising up proper persons for her service. When men of eminent talents and piety are removed from the sphere of usefulness to the kingdom of light, we are apt to think that the loss is irreparable, and that a breach has been made which time will never close. This only shows our ignorance and want of faith for as the Almighty will never be without " a seed to serve him," so neither will he be without instruments to carry on his great work in the world.

Moses died at á very critical juncture; when the children of Israel were arrived on the borders of the promised land, and when of course they had many formidable enemies to encounter: but Jehovah had already provided a man in every respect qualified to succeed his faithful servant; Joshua, the son of Nun, of the tribe of Ephraim.

This excellent person had long been the disciple and friend of Moses, in which capacity he must have profited considerably both in wisdom and piety. He

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