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, you 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 reflection 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 a 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.