said, and shall he not do it; or hath he spoken, and shall he not make it good?" He had selected this people for a blessing, and there could be "no enchantment" nor "divination against Israel." Balaam was every time sent back to his employer with a declaration of the happy destiny of God's people; and every renewed attempt to obtain a curse was answered by new and sublime visions, which revealed greater and yet greater glories which should rest upon Israel.

Though it falls not within our design to notice particularly the different prophecies which enliven and enrich this sacred story, it would not become us to pass unnoticed that memorable prediction which, as the prophet cast his eyes over the Israelites spread upon the plains of Moab, he uttered concerning the Redeemer of the world, who should come of that people. There is something in it so sublime and interesting that I cannot resist the inclination to introduce the remarkable passage. "And he took up his parable and said, Balaam, the son of Beor, hath said, and the man whose eyes are open, hath said; he hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 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." "Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city." Our minds, at the repetition. of these words, immediately are turned to the Saviour at Bethlehem, whose herald to the gentiles was a star, and to that dominion of his, which is to be from "sea to see, and from the rivers to the ends of the earth." While we admire the prophecy, and rejoice in its fulfilment, how melancholy the reflection, that Balaam, with the glorious vision on his mind, was yet the slave of an idolater, and led by passion to seek the ruin of the people from whom Christ was to come!

But to return to Balak. Anger now rages in his bosom, and he vents it upon the minion whom he had seduced. "Flee thou to thy place. I thought to promote thee unto great honour;

but lo, the Lord hath kept thee back from honour." Such hath ever been the artifice of vice, to represent the restraints of virtue as injurious shackles; the requirements of God, as obstacles to great pleasure and felicity. But "happy is the man that feareth always;" "the integrity of the upright shall guide him."

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Frustrated in his expectations and upbraided by his employer, what is the conduct of Balaam? Is not "the madness of the prophet" wearied into reason? Oh, awful instance of the unreasonableness of passion. There is no fixing limits to its extravagance. When once it has attained a supreme influence in the bosom, there is nothing into which it may not lead its victim. Though disappointed in his desires, Balaam's heart is yet intent upon its covetousness. He resolves to obtain "the wages unrighteousness" by a plot the basest that ever man designed. Decency requires that I conceal the stratagem. Suffice it to say, that unable to alienate the Deity from his people, he resolved to effect his purpose by seducing the people from their God; and this diabolical design was to be accomplished by the sacrifice of every thing dear in one sex, and honourable in the other. The Israelites were too easily ensnared; and awful were the consequences. The wrath of the Most High was brought upon them; and a plague punished them severely for their iniquity. The Moabites, however, reaped no advantage from the sorrows of the people. Moses was ordered to march against them. With rapid strides and dreadful destruction, he marked his way; and in the conflict which ensued, the victim of hist own machination, Balaam fell, with the blood of four and twenty thousand of the Lord's people upon his head; unpitied in his death and odious to all posterity. An example this, of the veracity of that inspired and solemn apothegm: "He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy."

You have now seen, beloved brethren, the principal parts of this sacred story; and the defects and baseness of the person who is most conspicuous in it. It is very full of instruction; but time will permit me to notice only two or three of the most

obvious remarks; and it must be left to reflection to furnish the rest.

In the first place, we are taught in this narrative, that clear principles, and even extraordinary gifts, if they be not sanctified by divine grace to the melioration of the heart and life, are no sure criterion of merit. "The manifestation of the Spirit is given to every man to profit withal." And he who turns it to no good end, would have been as well without it. In Balaam, what correctness of sentiment and extraordinary favours do we behold. But while he sees what is right, and prefers what is wrong, where are his claims to praise or reward? He is ranked with the seed of evil doers, and suffers the retribution of his accursed practices.

Again. This story forces upon our consideration, how dangerous are the hesitations of virtue; the first inclinations to deviate from the path of duty. If Balaam had been governed by the dictates of conscience, and resisted the first wishes of his fatal passion, he might have escaped his vexations and crimes, and been blessed with the death he desired. But once seduced into the devious path, he could not easily leave it, and by proceeding, as is generally the case, he became lost to all sense of duty, remonstrances of conscience, and restraints of the divine Spirit. Check, then, the first inclinations to evil. When the will of God is known wish it not changed. Do not equivocate with it a moment. Suspect yourselves with the most anxious and vigilant observation, if in pursuit of any object whatever, you find a secret desire in your hearts to go contrary to the rule of God's. commandments.

Finally. We are taught by the meditations of this day, how deplorable is his situation who is left to the impulses of his own passions, and given up "to a reprobate mind." Balaam's danger was never the greatest till he was permitted to do as he pleased; and man is never in so awful a situation, as when conscience has ceased to remonstrate, and inclination is his only guide. Oh! go not, my hearers, to that measure of perverseness; advance not to that degree of obduracy; be not drawn, though the whole

earth and all that it contains were the lure, into that willingness and desire to sin, which may compel the Almighty to say concerning you, "Ephraim is joined to his idols, let him alone." Dreadful is the condition, and wretched must be the end of that man, whom God has resolved no longer to withstand in the way; to which he hath been led persistingly to wed himself by perverse inclination and unhallowed desire. Cherish, then, the admonitions of conscience. Obey the restraints of the Almighty. Discern, at a distance, the angel in the path. Turn from every unlawful pursuit, and allow in yourselves no wish or inclination to do otherwise than as God allows. At the suggestion of your own bosom; at the solicitation of your companions; yea, at the voice of an angelic being, who would intimate that you are free from the restraints of holiness, and may go contrary to the will of God, be terrified, be alarmed. Let it hurry you back to the most entire compliance with the will of the Most High. For how can he be safe whom God no longer keeps? How can he be virtuous or happy with whom his Father in heaven has ceased to remonstrate?

SERMON XXII.

ON THE CHARACTER OF ABSALOM.

2 SAMUEL, xvi. 15.

“And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him."

THE

HE events of scenes which are laid in the sacred and tender relations of life are always interesting and generally instructive. It is this which gives the Scripture narratives their unrivalled excellence. Unfolding the fortunes and faith of a father, a son, or a brother; a ruler or subject, a neighbour or friend, they hold our attention by their applicability to our own condition. We follow the intricate, and admire the surprising; we exult in the joyous and weep at the tragic; we gaze at the monstrous, and recoil indignant from the base, because of men like ourselves the story is related.

The history of the person whom the text introduces to your view, is among the finest pieces of the Old Testament. It abounds with incidents which touch the tenderest feelings of nature, and occur in the dearest relations of life; and is full of useful and impressive instructions to every serious observer. All may contemplate with improvement this inspired story of the beautiful, accomplished, and brave, yet base and unhappy, Absalom.

This renowned person was the third son of David, by Maacha, the daughter of Talmai, King of Geshur. He appears to have been remarkable for the graces and beauty of his body, as well