Upon the whole it is manifest that Balaam had the most just and true notions of God and religion; as appears, partly from the original story itself, and more plainly from the passage in Micah; where he explains religion to consist in real virtue and real piety, expressly distinguished from superstition, and in terms which most strongly exclude dishonesty and falseness of heart. Yet you see his behaviour: he seeks indulgences for plain wickedness, which not being able to obtain he glosses over that same wickedness, dresses it up in a new form, in order to make it pass off more easily with himself. That is, he deliberately contrives to deceive and impose upon himself in a matter which he knew to be of the utmost importance. To bring these observations home to ourselves: it is too evident that many persons allow themselves in very unjustifiable courses who yet make great pretences to religion; not to deceive the world, none can be so weak as to think this will pass in our age; but from principles, hopes, and fears, respecting God and a future state; and go on thus with a sort of tranquillity and quiet of mind. This cannot be upon a thorough consideration, and full resolution, that the pleasures and advantages they propose are to be pursued at all hazards, against reason, against the law of God, and though everlasting destruction is to be the consequence. This would be doing too great violence upon themselves. No, they are for making a composition with the Almighty. These of His commands they will obey; but as to others--why, they will make all the atonements in their power; the ambitious, the covetous, the dissolute man, each in a way which shall not contradict his respective pursuit. Indulgences before, which was Balaam's first attempt, though he was not so successful in it as to deceive himself, or atonements afterwards, are all the same. And here, perhaps, come in faint hopes that they may, and half-resolves that they will, one time or other, make a change.