not expressed, yet it is manifestly implied; as is also the preference of one of these characters to the other in that last circumstance, death. And since dying the death of the righteous, or of the wicked, necessarily implies men's being righteous or wicked, i.e., having lived righteously or wickedly; a comparison of them in their lives also might come into consideration from such a single view of the words themselves. But my present design is, to consider them with a particular reference or respect to him who spoke them; which reference, if you please to attend, yon will see. And if what shall be offered to your consideration at this time, be thought a discourse upon the whole history of this man, rather than upon the particular words I have read, this is of no consequence; it is sufficient if it afford reflections of use and service to ourselves.
But in order to avoid cavils respecting this remarkable relation in Scripture, either that part of it which you have heard in the first lesson for the day, or any other, let me just observe, that as this is not the place for answering them, so they no way affect the following discourse; since the character there given is plainly a real one in life, and such as there are parallels to.
The occasion of Balaam's coming out of his own country into the land of Moab, where he pronounced this solemn prayer or wish, he himself relates in the first parable or prophetic speech, of which it is the conclusion; in which is a custom referred to, proper to be taken notice of—that of devoting enemies to destruction, before the entrance upon a war with them. This custom appears to have prevailed over a great part of the world, for we find it amongst the most distant nations. The Romans had public officers, to whom it belonged as a stated part of their office. But there was somewhat more particular in the case now before us; Balaam being looked upon as an extraordinary person, whose blessing or curse was thought to be always effectual.
