tist, the Christian dispensation; but he seems rather to have been a diviner or soothsayer only, (Josh. xiii. 22,) and not a true servant of God at all. To this point let us address ourselves; and may God bless our meditations.

I. THE CHARACTER OF BALAAM.

II. THE INSTRUCTION WHICH IT CONVEYS TO US. I. THE CHARACTER OF BALAAM.

1. The evidences in his favour.

In the first instance he asked counsel of God. (ch. xxii. 8.) God forbade his going to Balak, and Balaam obeyed. (ver. 13.)

Balak sent again, "princes more and more honourable." (ver. 15.) Balaam made noble professions of disinterestedness. (ver. 18.)

And again sought counsel of God, (ver. 19,) obtaining a conditional permission from God, and went with the men. (ver. 20, 21.) When met by the angel he humbled himself, offered to return, and again obtained leave to proceed. (ver. 22-35.)

Standing before Balak, he again made confessions of sincerity, &c. (ver. 38.) No honest man or faithful prophet could say more.

In every instance Balaam blessed Israel, and refused to curse them! (ch. xxiii. 7-10,)—uttered pious ejaculations, as in the text,-of fidelity to God, (ver. 12, 19, 20,)—appears as an illustrious prophet, (ch. xxiv. 1, &c.)-claims inspiration, and was inspired; faithful to the last, (ver. 12, 13,)— and departs dishonoured and disgraced for his fidelity!

hypocrite?-uttering

Could this be a bad man? A hypocrite ?-uttering such noble sentiments, such sublime prophecies ?

2. The conclusive proofs against him.

These may be gleaned from the history, and are made certain by the New-Testament evidence.

In the first instance God told Balaam not only that he should not go with the men, but that he should not curse Israel, for they were blessed. (ch. xxii. 12.) Why did he not faithfully deliver that message to the men? Because he knew it would have shut the door to preferment, and effectually have prevented them from coming again!

When they came again, (ver. 15, &c.) why did he consult with God again? Did he think "God was a man that he should lie?" &c. (ver. 16-19.) And when God gave him a conditional permission, Balaam was so greedy of gain, that he instantly went without waiting for the fulfilment of the condition (ver. 20, 21); "therefore God's anger was kindled."

(ver. 22.) The story of the ass proves only Balaam's secret desire to proceed, and his violence at being opposed: hypocritically he says, "If it displease thee I will get me back again,' -as if he did not know he was doing wrong. He is frightened, but not softened; nor is there any confession of his secret sin!

When come to Balak, why did he offer so many sacrifices, and hold out hopes that God might let him curse a part of Israel? Was it not because he wished to curse them? A courtier prophet, who would please the king, and yet not wholly displease God!

Why then did he not curse Israel? Because he was restrained by God. "I cannot reverse it," he exclaimed; evidently desiring to do so: but the same power which made the dumb ass speak, guided the tongue of Balaam ;—he was under no moral, but only under miraculous restraint! This is proved by his keeping back his description of Israel's glory, until he had finally offended his patron. (ch. xxiv. 1114.) That prediction savours of "envy and strife.'

His real character was discovered in the diabolical counsel he afterwards gave to Balak, to seduce Israel into sin, as the only means by which God's protection might be forfeited. (Numb. xxxi. 16; Rev. ii. 14.) This miserable man perished among the enemies of God, (Numb. xxxi. 8,) richly deserving to be branded as a hypocrite! (See 2 Peter ii. 15, 16; and Jude 11.) A vehement professor,—a secret sinner! II. THE INSTRUCTION CONVEYED TO US.

Awakening, convincing!

1. Many proceed no further than the religion of the

text

-an idle wish, or a vehement exclamation, "Let me die the death of the righteous," &c. They admire good menpraise them-attend their ministry-compliment them—“ I wish I were as good as you :" but there their religion ends! Fearful delusion. Let them remember Balaam!

2. See how far it is possible to proceed in religion, and yet to perish after all!

What clear views, what noble ideas, lofty words, apparently honest professions, true prophecies, and preachings,—and yet Balaam "lifts up his eyes in hell!" Prophets, preachers, and workers of miracles, will be found among them that perish, if they have not departed from iniquity. (Matt. vii. 21-23.)

3. The secret enemy to be dreaded: the deceitfulness of sin in our own hearts!

Only one little sin clave to Balaam-the love of money

one secret desire! The ruin of more professedly religious people than perhaps any other!-veiled with the duty of prudence, providing for families, respectability, &c.; but the image of gold within the heart will sink it in eternal woe! (1 Tim. vi. 9, 10.) "The love of money," &c. Judas."Profane Esau."

4. The absolute necessity of integrity of conscience for salvation.

"If our heart condemn us, God is greater than our heart, and knoweth all things." (1 John iii. 20, 21.) "If the eye be single," &c. (Matt. vi. 22; v. 29,30.) One sin allowed and continued in the heart will destroy the soul as well as a thousand!

How diligently should all examine themselves!

The heart is deceitful-profession is easy-a "name to live" is easily obtained! Many will fall short!

How circumspectly, vigilantly, humbly, should true believers live and walk:

-dreading sin, fleeing from temptation-not parleying with it. How should we all flee to Jesus for pardon for the sins of our hearts:

-confessing, weeping, sorrowing, yet "looking to Jesus,”believing on him, hoping in him to find peace to our souls. Let the careless beware that they revile not the Lord's prophets, because some who have been so called, have proved hypocrites!

"Touch not mine anointed, and do my prophets no harm." Peter and David may fall, but by repentance be restored. Those who scoff at Judas and Balaam, may well fear that they themselves will perish with Esau and Ishmael!

IV.

THE EXCELLENCE OF FAITH IN CHRIST.

John vi. 28, 29. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

MANY unfounded prejudices have been entertained upon the subject of faith. All these may be traced either to a misapprehension of the nature of faith itself, or to the inconsistency of its advocates.

In the passage before us some of our Lord's hearers inquired of him what works, or what kind of actions, were most pleasing to God: doubtless thinking that he would select some moral duties or religious observances, and lay down some rules of conduct. So far from this, however, our Lord propounds a great general principle, affirming, "this is the work of God"-the great work, the great act of obedience most pleasing to him, viz. "that ye believe in Him whom he hath sent:" in other words, Faith in the Lord Jesus Christ, so far from being inimical to good works, is itself the greatest and best of all works.

To examine, illustrate, and establish this remarkable proposition, shall be my present attempt. And may God, for Christ's sake, assist and guide and bless our medita

tions.

I. LET US EXAMINE AND ILLUSTRATE THE ASSERTION OF

OUR LORD.

II. SHEW ITS REASONABLENESS.

I. HIS ASSERTION IS, that faith in himself is the act of obedience of all others most pleasing and acceptable to God. This is true of all faith-for no man can come to God till he "believe that he is, and that he is a rewarder of all that diligently seek him" (Heb. xi. 6) :—but

1. The faith of which our Lord speaks has a particular object

"this is the work of God, that ye believe in Him whom he hath sent:" that is, in the Lord Jesus Christ. To believe that God the Father so loved a lost world, that he gave his Son-sent him into that world of sin and death-and that he came and voluntarily yielded himself up to the cross for perishing sinners.

2. This faith receives all that God has revealed about his Son.

Whence he came; that he was in the bosom of the Father from all eternity; dwelling in the Highest heaven-adored by the Angelic Host.

Who he is; the Eternal Son of the Father-that he was not only with God but " was God." (John i. 1) That when incarnate he was God manifest in the flesh. (1 Tim. iii. 16.) That in him dwelt "all the Fulness of the Godhead, bodily.' (Col. ii. 9.) Whom angels worshipped at his birth. (Heb. i.

6.)

Faith views him in all his offices, work, and character, as Messiah:-as the prophet, priest, king of saints; their atonement, mediator, advocate,-having brought in everlasting salvation, and secured the final glory of his people.

3. This faith is a spiritual operative principle of the heart

--not an historical credence given to facts well authenticated -not a theoretical acceptance of doctrinal truths-nor a mental conviction of that which is merely a deduction of human reason;—but it is a spiritual affection of the heart, which convinces of sin,-works godly sorrow,-leads the soul to Christ, believes in him-hopes in him-rests on him,-flies from the wrath to come,-seeks heaven,-follows after holiness, and separates from sin.

4. This faith, saith our Lord, is the work of God.

It is the work most pleasing to God-that on which his favour and our salvation depend, and without it we are infallibly lost!

(a) All Scripture affirms that this faith is Salvation: broad and unqualified, and almost innumerable are its declarations. (John iii. 16-18,) "Whosoever believeth in him shall not perish," &c.-" is not condemned"-" hath everlasting life;" and (ch. v. 24) "is passed from death unto life ;" and in this chapter (ver. 35, 36, 40, 47,) "I will raise him up at the last day." When asked, "What shall I do to be saved," the Apostles reply, "Believe in the Lord Jesus Christ, and thou shalt be saved." (Acts xvi. 30, 31.) So also (1 John v. 1, 10, 11-13) "He that hath the Son hath life," &c.

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(b) Equally plain are the declarations of Scripture, that without this faith we perish. "He that believeth and is baptised shall be saved, and he that believeth not shall be damned!" (Mark xvi. 16.) "He that believeth not the Son shall not see life; but the wrath of God abideth on him." (John iii. 36.) “If ye believe not that I am he, ye shall die in your sins." (ch. viii. 24.) Unbelief always has been the condemning sin. Israel were cast off, because they "did not believe the Lord their God." (2 Kings xvii. 14, 18-20.) This is the only sin for which Judah has been in captivity 1800 years; because they believed not in Christ. To believe or not to believe is the pivot on which salvation and perdition turn-the fulcrum of the lever which lifts the soul to heaven or casts it down to hell -the test of our eternal destiny. Hence the affirmation of our Lord, "this is the work of God, that he believe in him whom he hath sent." Let us further examine

II. THE REASONABLENESS OF THIS PROPOSITION:

The nature and operations of faith itself will establish this. For observe