A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 20 (5 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 20 (5 of 7)

p. 692. As to the Latter; 1. As thoſe ſtinging Serpents were not taken away, when the People deſired their removal, ver. 7. but were continued ſtill, as a Chaſtizement for their diſobedience, only God gave them a Remedy, now ready to recover the repenting and believing Sinners, that might after their Prayers be ſtung with them: So neither are our ſinning, nor our ſuffering (though we pray for the removal of both) taken from us, while we are wandring in the Wilderneſs of this World; yet through Grace we have both forgiveneſs of our continued ſinnings through the Blood of Chriſt, 1 Joh. 1.7, 8, 9, 10. and alſo ſufficient ſupport againſt our continued ſufferings, 2 Cor. 12.7, 8, 9. Grace ſufficient for us our gracious God Promiſes to give. 2. As there was no hope for ſuch of the People as were ſo dim-ſighted, that they could not diſcern the Brazen Serpent, or for ſuch as wilfully would not look upon it, to have any cure of their wounds; ſo there can be no Hope of healing by Chriſt for ſuch as are Impenitent and unbelieving Sinners. 3. As no bitten Iſraelite could be cured by borrowing his Neighbours Eyes to behold this notable ſign for Him, but he muſt behold it with his own Eyes, ſo no Man can be ſaved by the Faith of another, but by his own Faith only: 'Tis p. 70ſaid [The Juſt ſhall live by his Faith] Habak. 2.4. As we muſt live by our own Faith and not by that of another, ſo we muſt be ſaved by our own Faith alſo if ever we be ſaved. Though Appearances by Proctours or Proxies be allowed in Mens Courts, yet no ſuch Allowance is admitted in God's Court, all Tranſactions are perſonal therein 4▪ As even a weak ſight of this noble Sign was truely ſaving from the danger of Death, when being ſtung with thoſe fiery Serpents; though they looked upon the brazen Serpent with but one Eye, with but a Squint eye, yea but with half an Eye, yet were they immediately healed: So they that look upon Chriſt with an Eye of Faith, though it be a weak Faith, ſo it be true (ſuch as are weak in Faith, may be faithful in weakneſs) are ſure to be ſaved, for the Lord looks at Truth more than at Meaſure: Only he expects we ſhould look up (as they did that were wounded) both wiſhly, and weepingly, look pitifully and cravingly: We muſt ſee and ſigh, we muſt look on him whom we have pierced, and mourn; having our Hearts as ſo many Hadadrimons, Zech. 12.10, 11. and our Sins as ſo many Hazael's, who made the Prophet weep when he look'd upon him with fixed Eyes, 2 King. 8.11, 12.5. As they that looked upon their own dolorous ſores only, (which was a looking downward) and not alſo upward at God's inſtituted Sign, did aſſuredly die for that neglect; ſo they that are bitten with Sin (which is the ſting of that old Serpent) and look with fixed Eyes upon their Sins only, (though with ſome kind of Repentance) and not upon their Saviour alſo, ſuch do ſurely deſpair and dye, as Judas did, Math. 27.3, 4, 5. He had foreign, but not foreign, no Tranſmentation, he only changed his Thoughts concerning his former Actions, but was not renewed in the Spirit of his Mind, Eph 4.23. ſo died in the very Birth, as that fooliſh Child Ephraim did, Hoſ. 13.13. Having only Compunction, Confeſſion, and Reſtitution (many go not ſo far, that yet profeſs large hopes of Heaven) but ſtill wanted a thorough Converſion, by looking up to the Lord his Saviour, Luk. 1.47. he only confeſſed to Men, &c. (for the eaſing of his Stomach, as Drunkards do in their Vomitings) but takes no notice of God, &c. 6. As they that were ſtung, if they ſought to Surgeons or Phyſicians, or uſed Salves, or Medicines of their own or other Mens making, did undoubtedly periſh; ſo whoſoever ſeeks to he ſaved by any other Means than by Chriſt, or endeavoureth to lick himſelf whole by his own doing or ſuffering, and thereby to have Life with God, ſuch are declared to die in their Sins, Joh. 8.24. Gal. 5.4. for there is no Saviour but Chriſt, Iſa. 48.11. Act. 4.12.7. As the Brazen Serpent was an unlikely means (as before) in humane Reaſon to heal ſuch deadly wounds, So Chriſt crucified is to the Jews a, ſtumbling-block, to the Greeks fooliſhneſs, but unto the called of God (both Jews and Greeks) Chriſt is the Power of God, and the Wiſdom of God, 1 Cor 1.23, 24.8. As thoſe that were once healed of their wounds, if it happened they were ſtung again by the Serpents (which were not yet removed, ut ſuprà) they had recourſe to the ſame Remedy of looking up again upon the Serpent on the Pole, &c. So if Believers be again and again overtaken with Sin, they muſt run to the ſame Remedy by believing in Chriſt, 1 Joh. 2.2. who is that ſtrong Tower into which the Righteous run, and are ſafe, Prov. 18.10. And (Laſtly) Chriſt is the Seed of the Woman promiſed, that he ſhould break the Serpent's Head, Gen. 3.15. and heal faln Mankind of the wound in the Heel, which the Serpent had poiſonouſly bitten: Chriſt alone can do this, and to him only it is aſcribed, Pſal. 2.9. and 110.1, 6. and 68.19. And this Promiſe is applied to the Meſſiah, 2 Cor. 11.3. 1 Tim. 2.14. Rev. 12.9. and 20.2, 3. 1 Joh. 3.8. Rom. 5.11, 12, 15, &c. Heb. 2.14, 15. Chriſt's Head is his Godhead, his Heel is his Manhood, which the Serpent kill'd, but himſelf was kill'd thereby, and was caſt down, Luk. 10.19. and troden under Foot, Rom. 16.20. nor are the wounds (in Chriſt's Elect from the Serpent's broken Head) Mortal, being in their Heel only, far from the Heart, which Chriſt alſo healeth, Matth. 1.21, &c. From this Zalmonah (or the Place of the Image of the Brazen Serpent, call'd alſo Maaleh Akrabbim, the coming up of the Scorpions, ſee Joſh. 15.3,) Iſrael marcheth to Jie-Abarim by the border of Moab (which Countrey they are forbid to invade, Deut. 2.9. becauſe deſcended of Righteous Lot, Gen. 19.36, 38.) all along ſtill through the Wilderneſs, Numb. 21.10, 16. until they had paſſed the Valley of Zared, &c. The Remarks hereupon are,

Firſt, All the old Generation of Murmurers were quite worn out in their wandring thirty eight Years in the Wilderneſs, Deut. 2.14. As the Lord had ſworn, Numb. 14.21, 22, 23. God's Menaces (as well as his Promiſes) are confirm'd by an Oath, let no Man therefore think, that God doth threaten in Terrorem only; read, Zeph. 3.5. His Yea is Yea.

The Second Remark is, that Book mentioned Numb. 21.14. (which giveth a Geographical p. 71Deſcription of that Countrey, &c.) is now either loſt, or at leaſt laies latent, it was certainly no part of the Canonical Books of Scripture (for God ham provided, that not one Hair of that Sacred Head ſhould periſh or be diminiſhed) but rather ſome Chronicle or famous Poem, ſome, ſuppoſe it to be that Sepher Jaſher, Joſh. 10.13. Liber Rectus, or Book of Direction written by, Moſes for Joſhua's private Inſtruction in managing the Wars after his Deceaſe, and ſo was as a Directory to him (as Dr. Light foot Phraſeth it) what to do, and what, to expect, warranting Him to command the Sun to ſtand ſtill, and to expect its Obedience, &c. Wherein alſo Moſes gave Directions for ſetting up the Art of Archery, which is mentioned, 2 Sam. 1.18. This Book is not now extant, nor Solomon's Phyſicks, 1 Kin 4.32, 33. nor the Book of Solomon's Acts, 1 King. 11.41. nor the Books of Nathan and Gad, 1. Chron. 29.29. nor that of Shemaiah, 2 Chron. 12.15. nor that of Jehu, 2 Chron. 20.34. nor the Books of the Chronicles of the Kings of Iſrael and Judah (like our Engliſh Chronicles) oft mentioned, &c. none of which were of the ſacred Canon, divinely inſpired for the ſupport of Religion (as Auſtin ſaith, de civit. Dei, cap. 38. lib. 18.) but were rather Hiſtories of State-affairs, and for Knowledge in Humane Learning.

The Third Remark is, The miraculous Conformity betwixt what God did for Iſrael at the Red Sea, and what he did for them here at Arnon in the borders of Moab: The Chaldee Paraphraſt reads, Numb. 21.13.14. [The Wars that the Lord wrought at the Red Sea, and the mighty Works at the borders of Moab, at the Brooks of Arnon] intimating by this Expoſition, that as God made the Red Sea to ſerve for a ſafe Paſſage to the Iſraelites, yet drowned the Egyptians, as Recorded, Exod. 14. ſo the high Rock at, the Brook Arnon fell upon the Enemies of Iſrael, yet made a more eaſie and eaven paſſage for the Iſraelites: This Miracle the Jewiſh Rabbins relate, making a reference to this Book of the Wars of the Lord, not extant, but latent, or loſt, yet quoted by Moſes, but we know not where to find it; therefore this Rabbinical Notion, may not be by the Credulous too eaſily believed. N. B. From hence Iſrael Journeyed to Beer, which ſignifies a Well, in Numb. 21.16. which is not ſo named, Numb. 33.46. but is called there Almon Diblathaim, named here Mattanah or Gift, becauſe on the Northſide of the River Arnon in a Place of Drought or Wilderneſs, God gave Iſrael the acceptable Gift of Water. Where the Remarks are as followeth;

The Firſt is, The Lord, who before had ſuffered Iſrael to thirſt, and gave them Water when they murmured againſt him, both Exod. 17. and Numb. 20. doth now of his free grace give them a Well of Water when they murmured not; not only to teach them dependency upon God by Faith, but alſo to encourage them from murmuring no more, as they had often done; from which, if they kept themſelves, they ſhould not want any good thing, Pſal. 34.10. only they muſt be content to wait God's time.

The Second Remark is, Here the Seventy Elders of the Sanhedrim, by Moſes's Appointment do bring forth Water by the ſtroke of their Staves, as Moſes himſelf had done before by the ſtroke of his Rod, Exod. 17.6, &c. and Numb. 20.8, 9, 10, 11. The Princes [Caphar and Carah Hebr.] digged and delved the Well, Numb. 21.18. with their Staves, the Enſigns of their Dignity (as our Conſtable-ſlaves) praying [Spring up, O Well] while they were digging it, v. 17. which ſhews their faith in God's promiſe, who had ſaid [I will give them Water] ver. 16. and ſo they were bid to ſpeak to the Well, as Moſes was bid to ſpeak to the Rock, Numb. 20.8. that it ſhould aſcend or ſpring up according to God's promiſe, &c.

The Third Remark is, Thoſe Nobles of Iſrael digging this well, figured the Governours of the Church, whoſe labours and induſtry ſhould bring forth the Waters of the Spirit (promiſed, Iſa. 41.17, 18, 20. and 44.3. Joh. 4.14. and 7.38, 39, &c.) by the preaching of the Goſpel, and by the opening of the Scriptures, 2 Chron. 17.7, 8, 9. Gal. 3.2. 1 Tim. 5.17, 18. Heb. 13.7, 17. 1 Pet. 1.10, 11, 12. More eſpecially when it is done by the Direction of the Law-giver, who is not only Moſes, Deut. 33.2. but God himſelf called our Law-giver, Iſa. 33.22. or Jeſus Chriſt, ſo called, Gen. 49.10. and Jam. 4.12. of whom Moſes was but a Figure.

The Fourth Remark is, Mercy calls for Duty; the bubling up of this Well (like a boyling-pot) did mightily move and affect the hearts of this new Generation of Iſrael, ſo that they ſang a Song, and ſounded forth the praiſes of the God of Iſrael in thankfulneſs to their bountiful Benefactor, who ſo graciouſly granted them Water in a Land of Drought: They were now merry, and therefore ſang Pſalms, Jam. 5.13. Pſ. 106.12. which ſignified that Spiritual joy which the faithful ones under the Goſpel do find in their Ʋnion and Communion with Chriſt [Drawing Water with Joy out of the Well of Salvation] p. 72Iſa. 12.3, 4. This was the ſecond token (next to that of the Brazen-Serpent,) of God's grace to Iſrael in this Wilderneſs, to this new Generation.

The Fifth Remark is, That which affected the hearts of this new Generation the more, was, that the Lord had dignified their Seventy Elders to do this great Miracle, as much as Moſes himſelf had done for the Old Generation, Exod. 17.6, &c. that ſo great a gift of Miracles was now given upon ſo many of their Nobles (who could make their Enſigns of Honour ſuch bleſſed Inſtruments of the common good, in digging a Well of Water to ſerve the whole Camp) this made all the People ſing for joy; and oh that all Princes and Nobles would learn from hence, to improve their honours for the common good!

The Sixth Remark is, Tho' the Hebrew Doctors have feigned many things concerning this Well, about the manner of its aſcending out of the ground, and of its motion running from place to place, and of the myſtery of it relating to Iſrael; yet our bleſſed Saviour is the beſt Expoſitor; who as he applies the Brazen-Serpent to himſelf, Joh. 3.14. and to his dying on the Croſs for the People, ſo he applies this Well of Water (the next gift of God) to the Waters of his Spirit, which is a Well ſpringing up to Eternal Life, in all ſuch as believe in him, Joh. 4.10.14. and 7.38, 39. and Joel 3.18.

The Seventh Remark is, This Well was famous in the Prophet Iſaiah's time, who calls it Beer-Elim, Iſa. 15.8. which ſignifies the Well of the Mighty Ones, becauſe the Princes digged it, and who foretells the Burden or Cup of Curſing, that Moab ſhould drink, and then Moab's moans would be heard as far as this very Well; this the Prophet propheſies for the comfort of the poor afflicted Jews, to whom the Moabites were nearly allied and ſituated, but very ill-affected towards them: For betwixt the River Arnon here on the one ſide, and Jordan on the other ſide, lay the greateſt part of the Moabites Countrey. The Chaldee Peraphraſt ſaith, this wonderful well waited on Iſrael with ſtreams of Water from Beer, to Mattanah, and to Nahaliel, and to Bamoth, (the High-places) and to the Valley of Moab, aſcending and deſending, as the Camp lay, ſo Thargum Jonathan, &c. N. B. Another hinderance of this New Generation's March to Canaan, was Sihon King of the Amorites, Numb. 21.21, to 30. Omne tulit panctum, qui miſcuit utile dalci,

Saith the Poet; God ſaw it good for them to make a due mixture of Afflictions with Conſolations. If need be, we are in heavineſs, 1 Pet. 1.6. And our Engliſh Proverb ſaith, Sowre and Sweet make the beſt Sauce: No ſooner had they ſung a ſweet Song of joy for their Well of Water at Beer-Elim, but immediately they muſt diſpute their paſſage and progreſs to the Land of Promiſe, by fighting with Sihon and his Subjects who withſtood them in their way. Here we have a Specimen of Divine Tenderneſs, that Iſrael ſhall be well refreſhed with Water from this Well, before God call them forth to a freſh Engagement in Battel: In this Conflict there be two parts; (1.) The Antecedents, (2.) The Conſequents thereof.

Firſt, the Antecedents, wherein there is an Embaſſage for deſiring paſſage through Sihon's Countrey; this was 1. Sent in an amicable manner, v. 21, 22. but, 2. It was churliſhly denied, v. 23, 24, &c.

Secondly, The Conſequents, where Iſrael's Conqueſt over Sihon and all his Cities, and their taking poſſeſſion of the Kingdom, even to a Proverb, &c. v. 25, to 32.

The Firſt Remark is, Every War ought to be bottom'd upon juſt grounds before God, and Men, as this of Iſrael with Sihon was now, when the Sins of the Amorites were now full, which were not ſo before, Gen. 15.16. The ſame Divine Authority that forbad Iſrael's warring againſt the Edomites (becauſe they were the Poſterity of their Brother Eſau) Deut. 2.5, 9. and againſt the Moabites and Ammonites, v. 29, and 30, &c. becauſe they both were deſcended from Righteous Lot, who, tho' he ſinned by ignorance (in committing a double inceſt) yet ſerved God with uprightneſs all his days? ſo God for his ſake ſuffered not Iſrael to meddle with them, more than for their own ſakes, but warranted them to war againſt the Amorites, Numb. 21.21, 22. and Deut, 2.24. As God himſelf did direct Iſrael to all places, ſo he did to them in all actions. In which reſpect, theſe Hiſtories of Holy Scripture do excell all Humane Hiſtories in the whole World: And if God had not given diem his Divine Warrant for this War, this new Generation after ſuch long Travels in the Wilderneſs, might have been afraid of War, as their Fore-Fathers had been before them, therefore gave he them this his word for their incouragement, ſatisfaction, and juſtification.

The Second Remark is, A proffer of Peace in all Wars ought to be propounded firſt, p. 73according to God's Rule, Deut. 20.10, 11. Thus Iſrael ſent firſt the White Flagg of an Amicable Embaſſage, before they hung out the Red Flagg of a Bloody War. Tho' nothing ſeem more contrary to Peace than War, yet War is not to be undertaken, if Peace may be obtained without it. Cuncta prius tentanda, ſaith the Poet; the Romans ſent their Caduceum & Hastam, and 'tis the practice of all Nations firſt to Proclaim Peace, &c.

The Third Remarks is, God infatuates thoſe firſt, whom he deſigns to deſtroy:

Quos deſtruit, prius dementat Deus. Sihon would not grant Iſrael paſſage, v. 23. Numb. 21. which Moſes explaineth thus, Deut. 2.30. and the Cauſe why this King of Heſhbon would not grant leave to Iſrael (who ſo ſolemnly engaged themſelves to be no ways injurious to him, or his; they would not pillage or plunder in their paſſage, but buy all neceſſaries with Money, Numb. 21.22. Deut. 2.28. keeping all along in the King's High-way, common for all, &c.) Notwithſtanding this fair Apology for ſtopping the Enemies mouths, and to clear Iſrael's innocency, Sihon durſt not truſt them (as it is expreſly ſaid, Judg. 11.20. by that good Hiſtorian General Jephthah) for Men muſe, as they uſe; had he himſelf admiſſion with a Potent, Puiſſant Army into the bowels of any foreign Countrey, he would keep no Covenants, but take the opportunity of Spoil, and would not eaſily be driven out, and he thought the ſame of Iſrael out of his own fear and diſtruſt. But the principal Cauſe was, God hardned Sihon's heart, Deut. 2.30. that he might deſtroy him; and therefore he not only denied Iſrael an innocent paſſage, but alſo in an Hoſtile manner came forth to fight them, when they had done him no injury, nor provoked either him or his to this War.

N. B. See the ſublime Infatuation God ſent upon Sihon, had he been ſo kind to Iſrael as the Edomites, Moabites, &c. were; who tho' at firſt they deny'd Iſrael paſſage through their Land, Numb, 20.18, &c. yet as they paſſed along their Coaſts, they ſuffered them to buy ſuch things as were neceſſary, Deut. 2.29. Nor had Iſrael at this time any thoughts of taking Sihon's Country from him, laying no claim to it, but to the Land of Canaan which lay beyond it, Deut. 2.28, 29, 30. and Judg. 11.19, 20. and they now deſire a peaceable paſſage through his Kingdom, that they might Conquer the Canaanites beyond Jordan; but inſtead of granting this, or any Supplies as they marched along his Borders, he falls foul upon them in fight, ſo came only forth to fetch their own deſtruction. God's Judgments need not go forth to find Wicked Men out, they run headlong of themſelves to meet their own bane the better half way, they refuſing to yield unto any terms of accommodation, do thereby haſten their own downfall. As God here did not impart his whole Councel to Iſrael concerning this Country which they expected not the Conqueſt of at this time, while they were only in expectation of Conquering Canaan: So this ſhews likewiſe, that whoever have the offers of peace and reconciliation by the preaching of the Goſpel, and do graceleſly and obſtinately not only refuſe, but reject the ſame, ſuch do but haſten on their own Damnation, as Sihon, &c. did here.

Thus far the Antecedents, now the Conſequents; from whence ariſeth

The Fourth Remark, which is, That Victory is of the Lord, Pſal. 98.1. and Pſ. 44.3, &c. Exod. 18.10. 'Tis indeed ſaid that Iſrael ſmote Sihon, &c. Numb. 21.24. yet this is explained, that Jehovah the God of Iſrael delivered Sihon and all his People into Iſrael's hands, Judg. 11.21. and Deut. 2.33. and the glory of this Victory is aſcribed to the Lord, Pſal. 135.10, 11. and 136.17, 18, 19. Yea God ſaith by his Prophet [I deſtroyed the Amorite before them, whoſe Height was like the Height of Cedars, and who was ſtrong as the Oaks, &c.] Amos 2.9. God gave this Victory; and as Jephthah excellently Argueth (being well acquainted with Scripture-Hiſtory, as all Generals ought to be) the Lord of the whole Earth gave Iſrael all the Land of the Amorites, to wit, Arnon in the South, Jabbok (nigh to which Jacob wreſtled with the Angel) in the North, the Deſart of Arabia in the Eaſt, and Jordan in the Weſt, Deut. 2.36. Judg. 11.21, 22, 23. Iſrael had a juſt title to all this Land by Law of Arms, being Vanquiſhed by Conqueſt in a lawful War, and became Iſrael's firſt handſell, &c.

The Fifth Remark is, Iſrael's Victory over the Amorites here, was not only total over Heſhbon (the Metropolis or Mother City) and all her Daughters, all the other Cities and Villages of the Land, but they alſo recovered all thoſe places which Sihon had taken from Moab, Numb. 21.26. Deut. 2.24. Had they belonged to the Moabites, and in their poſſeſſion, the Iſraelites might not have medled with them, Dent. 2.9. but now God (the true proprietary of all Lands) taketh from the Amorites (who had won that Countrey from Moab) and gave it to the Iſraelites, Who deſtroyed, Men, Women, and Children of every City, but the Cattel and Spoil of the Cities they reſerved for their p. 74own uſe, Deut. 2.34, 35. God had curſed Canaan on both ſides of Jordan, therefore he would not have any of his wicked Race to be preſerved. This was done according to the Law, Deut. 20.14, 15, 16. which was a fulfilling of God's Judgment written [The Roots of the wicked ſhall be dryed up from beneath, his branches ſhall be cut off, &c.] Job c. 18. v. 16, 17.

The ſixth Remark is; This Victory was ſo famous, that it became a Proverb, or Byword in deriſion of Sihon, Numb. 21.27. Some ſay, that this Proverb was taken up firſt, after that Sihon had conquered Heſhbon out of the hands of Moab, and that his Poetaſters or Ballad-makers (who penned popular Songs, ſuch as this was) did compoſe theſe great ſwelling words of Vanity, uttered by the Conquering Amorites: And ſo they are the words of Sihon, and his Favourites triumph over conquered Moab for their Idolatry, Jer. 48.12, 13. and 32, 45 verſes. But the words [Gnal Ken Jomeru Hamoſhelim, Hebr. for, which they ſhall ſpeak in Proverbs, v. 27.] may be underſtood of the Iſraelites, that they uſed theſe Parables in rehearſing the Works and Wars of the Lord in the behalf of his Church in the Wilderneſs, as v. 30. makes it more probable; for now when Iſrael got this Victory [the Lamp did then moſt eminently periſh from Heſhbon, &c.] As Moab before, ſo Sihon now loſt the Light of his Kingdom; and 'tis immediately ſaid after this, ver. 31. that Iſrael dwelt in the Land of the Amorites, &c. 'Tis part of the Curſe threatned againſt the wicked, That they ſhall become a Proverb and a By-word, Deut. 28.37. This makes it more probable, that this was Iſrael's Epinikion or Triumphant Song, in deriſion of Sihon at the taking of Heſhbon, from him who had taken it from the Moabites; and hereby the Iſraelites were encouraged to Repair it for themſelves to dwell in, Numb. 32.37. When God had removed one great Rubb out of Iſrael's way to Canaan, namely, Sihon King of Heſhbon; Now ſtarts up another Remora, greater (at leaſt in perſon) than the former, namely, Og [Lyra reports from a Rabbin, the Combate Moſes had with Og the Giant, but 'tis Apocryphal, &c.) King of Baſhan, who came forth to War againſt them, Numb. 21.33, 34, 35. but more largely deſcribed, Deut. 3. from 1, to 21, 22. wherein God's kindneſs to Iſrael in that War with the King of Baſhan, is amply characterized.

Firſt, The Occaſion of the War: Og came forth and gave the firſt Aſſault againſt Iſrael, before they Aſſaulted him or his People, ver. 2. together with which we are told, what a formidable Adverſary this King was, being a Man of a prodigious tall Stature, whereof a conjecture may eaſily be collected from the vaſt length of his Bed, ver. 11.

Secondly, The Management of this War: 1. God doth encourage Iſrael with comfortable words, and enabled than to do the Deed in conquering the Enemy, ver. 2, 3.2. Then Iſrael (thus encouraged and enabled by the Lord of Hoſts) went forth in the ſtrength of the Lord, Pſal.71.16. and ſmote them, taking all their Cities and Villages, walled and unwalled, and their whole Countrey, deſtroying all Ages and Sexes, and taking the Spoil of all their Cattel, ver. 4, 5, 6, 7, 8, 9, 10.

Then, Thirdly, The Event of this Conqueſt, which was the conſequence of the Victory, namely, the Diſtribution of this new conquered Countrey to the Tribes of Reuben and Gad, and to the half Tribe of Maneſſeh, ver. 12, 13, 14, 15, 16, 17. and the terms or conditions upon which this Countrey was thus diſtributed to thoſe Tribes, ver. 18, 19, 20. which happy Event was a pawn and pledge for encouraging Joſhua to be confident of all his ſuture Conqueſts, ver. 21, 22.

From this whole Hiſtory ariſes this following eminent Remark, namely, When one Evil or Impediment in our way to Heaven is removed, God often permits another, and worſe to ſpring up, for our new Exerciſe; as it was here with Iſrael, no ſooner had they vanquiſhed Sihon (who ſtood in their way to Canaan) but immediately Og (a Monſter of Man-kind) ſtarts up to make them a new oppoſition. His formidable Stature (an over-grown Hog) might have made Iſrael to flie, as after Goliah made them, for want of Faith, 1 Sam. 17.24. He was likely one of the Remnant of thoſe Rephaims, or Giants, whom Chedorlaomer, and his company of Kings ſmote in Aſhteroth, Gen. 14.5. with Joſh. 13.12. for Og Reigned there. But the Jews do fable of him, that he eſcaped from Noah's Flood, by Riding aſtride upon the Roof of the Ark. However, this is moſt certain, that his Bedſtead of Iron (Wood being not ſtrong enough to bear the weight of his bulky Body, in ſtretching and turning himſelf upon it) was fifteen foot, or five yards and eight inches long, and ſeven foot broad, Deut. 3.11. and this monſtrous Bedſtead was long kept for a marvelous Monument of ſo mighty and maſſy a mortal Man in Rabbah, the chief City of the Ammonites, Deut. 3. v. 11. but when the Almighty God wounded the hairy Scalp of this mighty Monſter, Pſ. 68.21. p. 75at this time, the Race of the Rephaims was rooted out in this Countrey, tho' there were found other Giants in other Countreys, as Goliah, &c. 1 Sam. 17.4. See alſo Numb. 13.33. and Joſh. 15.14, &c.

Now come we to the worſt and greateſt External Impediment of Iſrael's motion towards Canaan, when got now to the very borders thereof: Namely, the Moabites (calling in to their Aſſiſtance the Midianites) working great Wo to Iſrael, more by Wiles than by War,; yet God's Mercy (that endureth for ever) carried them through this Conflict alſo, as well as through thoſe Impediments from the Edomites, Canaanites, and Amorites beforementioned. Hereupon David doth declare the durableneſs of Divine Mercy, in Pſal. 136. from ver. 1, to ver. laſt, rehearſing that Epiphonema, or the elegant cloſing Clauſe [Legnolam Chaſdo, Hebr. for his mercy endureth for ever, twenty ſix times. Hence Dr. Lightfoot acutely obſerveth, that as the Numerals of the name Jehovah amount to the ſumm of twenty ſix; ſo was it twenty ſix Generations from Adam to Moſes; hereupon David in that Pſalm begins his Hiſtorical Narrative of God's mercy (flowing forth ſucceſſively) at the Creation and ending it after a diſtinct Series of twenty ſix, at the Conqueſt of Sihon King of Heſhbon, and Og King of Baſhon. N. B. God hath now brought his Church through the wild and waſte Wilderneſs, to the Plains of Moah on this ſide Jordan by Jericho, Numb. 22.1. They removed thither from the Mountains of Abarim, Numb. 33.48. This laſt Station of Iſrael affords many famous Remarks. As,

Firſt, Here Iſrael remained (encamping in thoſe Plains from Bethieſimoth unto Abel-Shittim, Numb. 33.49.) until Moſes died. Here happened all thoſe notable paſſages recorded from this, Numb. 22. to the end of Deuteronomy, and the beginning of Joſhua, namely, their Deliverance from Balaam's Curſe, their Muſtering for taking poſſeſſion of Canaan, their Victory over the Midianites, the addition of ſundry Divine Statutes, eſpecially the repeating and explaining the whole Law, and renewing of the Covenant between God and them by Moſes, Deut. 29. and the like. N.B. Hereupon the Prophet Micah makes a compendious Recognition of all God's Mercies to them, from Shittim, or Abel-Shittim, or the Plains of Shittim (ſo called, becauſe of the many Shittim-Trees growing there, and where Balaam gave peſtilent counſel to lay a ſtumbling-block before Iſrael, Numb. 25.1, 18.) where they now were, even until they came to Gilgal, where they firſt pitched their Tents in the Land of Promiſe, and where Joſhua circumciſed them, Joſh. 5.8, 9, 10. to roll away their Reproach (as Gilgal ſignifies) contracted by the neglect of it in the Wilderneſs. All this the Prophet ſumms up together as one proſpect, Micah 6.5.

The ſecond Remark is; Thoſe Plains of Moab (where Iſrael now were and remained, as above) had formerly belonged to Moab, but the Amorites had taken them from the Moabites (as above) from whom now Iſrael won them by Conqueſt, and had preſent poſſeſſion thereof, ſtill retaining their old Name. Thoſe Plains reached unto the River Jordan, in that part which was over againſt Jericho (the firſt City which Iſrael conquered in Canaan, Joſh. 6.) therefore is it call'd Jordan of Jericho. Theſe Plains and Countreys of the Amorites God now gave unto Iſrael, as the firſt-fruits of their Inheritance (after their tireſom Travels and Troubles in the Wilderneſs) on this ſide Jordan, to thoſe that travelled from Egypt to Canaan, by which they were to be encouraged againſt the Reſidue of their Enemies beyond Jordan, as Moſes improveth it to that purpoſe, ſaying, [Thine Eyes have ſeen all that the Lord your God hath done to thoſe two Kings, Sihon and Og: So will the Lord do to all the Kingdoms whither thou paſſeſt, &c. Deut. 3.21, 22. and 31.4. God might well give the Lands of Sihon and Og to Iſrael for an Inheritance, becauſe he is the true Proprietary and Lord Paramount of all the Earth, and for this great Mercy David taught Iſrael (in after Ages) to be thankful to God, and to ſound out his praiſes for this pledge of future favour, Pſal. 135.10, 11, 12. and 136.18, 22.

The third Remark is; The External Impediment of Iſrael's Motion by the Moabites, &c. the place where, being Shittim, or Abel-Shittim, upon which the two former Remarks are made in the general. Now come we to a particular diſcourſe upon the Impediment it ſelf, branching it ſelf out in three particulars: The Moabites endeavour to interrupt Iſrael's paſſage to the promiſed Land; Firſt, By hiring a Sooth-ſayer to curſe them, which curſe God turned into a bleſſing. Secondly, By open Hoſtility and force of Arms, drawing out in Battel-ray againſt them. Thirdly, By Wiles ſuggeſted by the Sorcerer's peſtilent Advice, drawing them to commit Fornication and Idolatry, Numb. chap. 22, 23, 24, 25. Now to diſcourſe diſtinctly upon all the particular paſſages of this eminent Divine Diſpenſation toward the Church in the Wilderneſs, will afford many famous particular Remarks.

p. 76As, Firſt, Beſide the place before Remark'd upon in the generals, the Principal Agent is the next Circumſtance to be conſidered, who is deſcribed by his Name, Parents and Condition, Numb. 22.2. and likewiſe by his Policy and Prudence, which appeareth in his conſulting how to avoid an imminent common danger, he calls in his Neighbour-Nation, the Midianites, to joyn both their fraud and their force, their craft and cruelty with him, v. 3, 4. Balak King of Moab was the main Man, who, together with his Subjects the Moabites, were ſore afraid of Iſrael: This fear God ſmote them with, to make the Enterprizes of his People the more eaſie, Exod. 15.14, 15. Deut. 2.25. Joſh. 2.9. This Balak was a man of note and figure in his day, both for Prudence and Proweſs, a politick and potent Prince, Mich. 6.5. Judg. 11.25. He ſaw all that Iſrael had done to the Amorites; this he looked upon with an evil Eye, but not to Receive Inſtruction, Prov. 24.32. The only fruit was, He and his People were not only afraid, bur alſo fretted at Iſrael's weal, as the Egyptians had done before them, Exod. 1.12. Tho' thoſe Moabites had no cauſe either to fear or fret; they were worſe afraid than hurt, for Iſrael paſſed by them in peace, being forbidden of God to touch their Border, Deut. 2.9. becauſe Allied to them, deſcending of Lot, who was Nephew to Abraham the Father of Iſrael. Beſide, Iſrael had eaſed the Moabites of the Amorites, who had been a troubleſom incroaching Neighbour, taking away part of their Land from them, Numb. 21.26. Yea, they alſo gave them aſſurance, that they would not meddle or moleſt them: Notwithſtanding, being degenerated from the Faith of their Father Lot, and worſhiping Chemoſh, Numb. 21.29. They feared (as do the wicked) where no fear was, Pſal. 53.3. and being groſs Idolaters, they loath the People of the God of Abraham, and of Lot their Father. This is the Guiſe of Graceleſs ones, being acted and agitated by the Envious One; they deſign to grieve God's People, but themſelves are grieved, and fret to behold them well, ſore againſt their will. A great ſin it was to grieve, not for their own wickedneſs, but for Iſrael's welfare. Thus their puniſhment is made ſuitable to their ſin; their Envy becometh both their Crime and their Curſe. No better was it with the Midianites, deſcended of Abraham, Gen. 25.1, 2. and ſo Brethren unto Iſrael; but now (being faln from the Faith of their Father Abraham, unto that ſhameful Idol Baal-Peor, Numb. 25.17, 18.) they conſpired with the Moabites againſt them, who meant neither of them any harm, as the Lord had commanded till afterwards, Numb. 25.17. Nor had theſe Midianites any occaſion of offence at the Amorites overthrow by Iſrael, ſeeing they had been held in ſubjection by thoſe Amorites; for the five Kings of Midian (that now Combined with Moab, and periſh'd for ſo doing, Numb. 31.8.) are call'd the Dukes of Sihon, Joſh. 13.21. becauſe he had ſubdued them by his Tyrannical Power, whereof Iſrael had now freed them; therefore had they more cauſe to be thankful unto Iſrael (for freeing them from Sihon's Yoke) and to have rejoyced with the Joy, and for the Proſperity of their Brethren, than to become Confederates with Moab againſt them. 'Tis probable they two had been Nations in Confederacy in former Wars; as when Hadad King of Edom ſmote Midian in the field of Moab, 1 Chron. 1.46. when their bordering one upon another was an occaſion of Quarrels ariſing amongſt them. This Politick Prince Balak imagined, that Iſrael would now lick up his Countrey, as the Ox licketh up the Graſs (a ſit Emblem of the wicked, Pſal. 37.2.) He ſends for the Senators of Midian, who club their wits together, and diſcerned that Iſrael was not to be ſubdued by any Humane Hands in War: But the Devil (at the Conſult) tells them, they muſt have help from Hell, &c.

The ſecond particular Remark relating to this Impediment, is, The Miniſterial Tool and Inſtrument whereby this Hinderance was managed againſt Iſrael, who is alſo deſcribed by Name, Parents, Condition, and Habitation, Numb. 22.5. This was Balaam the Diviner or Soothſayer (ſo call'd, Joſh. 13.22.) who had a double Call (ſuch as it was) to this wicked work of curſing Iſrael: (1.) From whence was he called? Anſw. From Pethor or Meſopotamia, that lays betwixt Tygris and Euphrates, Numb. 23.7. Deut. 23.4. the Countrey where Abraham firſt dwelt, Acts 7.2. Gen. 24.4, 10. and where he ſerved other Gods, Joſh. 24.2. and where Jacob ſerved for a Wife, &c. Hoſ. 12.12. Gen. 31.21. Hence his Poſterity profeſſed their Father an Aramite, or Syrian, &c. Deut. 26.5. from this Eaſtern Countrey (infamous for Soothſaying and Divination, Iſa. 2.6.) Was Balaam ſent for. (2.) By whom? Anſw. By Balak, the Elders both of Moab and Midian being his Meſſengers, Numb. 22.5, 7. having the Reward of Divination in their hands, which the Apoſtle calls, The wages of wickedneſs, 2 Pet. 2.15. it being for a wicked Art, and for a wicked End, as thinking to bribe him with Gifts, that he might curſe Iſrael, &c. (3.) By what Motives (beſide the Money) is Balam's firſt call p. 77ſeconded? Anſw. Thoſe Princes (the Meſſengers) back their Suit to him with two Arguments; the firſt is drawn from their own and their Maſter's Danger, becauſe they ſaw Iſrael mightier than they, which was the fruit of God's Bleſſing upon his People according to his Promiſe, Gen. 18.18. and according to his Performance alſo, Pſal. 105.24. as their Enemies did acknowledge, Exod. 1.9, &c. the more moleſted, the more multiplied in the very Land of their Affliction, and ſo while wandring in the Wilderneſs. This Balak look'd on (without cauſe) as threatning his Kingdom's Ruin: Their ſecond Reaſon or Argument was from the Facility of the enterprize, 'twas eaſie for Balaam to curſe Iſrael, which done, it would be eaſie for the King to deſtroy them, aſcribing to this Sorcerer an infallible Power of Curſing whom he pleaſed, which is only the Work of the great God, Gen. 3.17, 18. and 4.12. Mar. 11.21, &c. No doubt, but herein either Balak flatter'd Balaam greatly, or God had ſuffered (to Balak's Knowledge) Balaam's Sorceries to be very ſucceſsful in ſuch Caſes, as God did to thoſe of Simon-Magus, Act. 8.9, 10. and among the Pagans ſuch magical, publick and particular Imprecations and Execrations againſt their Enemies, did by Divine Permiſſion oft prevail in War, by raiſing up Infernal Spirits (which they call'd their Tutelar Gods) to annoy their Adverſaries by ſome damnable Contract, and implicit (if not explicit) Covenant with the Devil, the Lord judicially ſuffering them thus to erre in their ways, and giving them up to believe the lies of Diabolical Divination: Yea and among thoſe blind Heathens, the Devil (to drive the more ſubtle Trade for Hell) uſed to play a double Game, imploying the Familiars of Magicians, not only to lay on Evils, as Evil Spirits, but alſo to take thoſe Evils off by Colluſion, that they might ſeem to be good Spirits, and here this Soothſayer, muſt bleſs Balak, and curſe Iſrael; the Devil doing Evil both as an Angel of Light, and as a Prince of Darkneſs; and more hurt by reſembling the former, than by being really the latter; and had God ſuffered the like ſucceſs here, Balak's deſign was moſt dangerous for obtaining his Deſire, could Balaam have compaſs'd a Curſe from God upon Iſrael, they had been eaſily vanquiſh'd, for whom God bleſſeth, their Enemies flee, and whom he curſeth they become a Prey to their Adverſaries, Deut. 28.7, 25, 33. and Pſal. 37.22. This Sorcerer had the Devil on his ſide and at his beck, but the God of Iſrael would not be ſo, as afterwards.

The Fourth Inquiry is, What was the Iſſue of Balaam's firſt call by Balak?

Anſw. When Balaam had received ſuch an honourable Embaſſage, ver. 7. He ſuſpended his Anſwer to it until the next Morning, ver. 8. for that Night he took, as time little enough to conſult with his Diabolical Oracles, though this Prophet of the Devil pretended to receive his Revelation from Jehovah, the better to impoſe upon the credulity of thoſe Embaſſadors, that he conſulted with God, and not with the Devil: Hereupon ſome Rabby's ſay, that his pretending to conſult with Jehovah, was the Reaſon, why the Princes of Moab are here only mentioned; for the Princes of Midian (mentioned in Conjunction with thoſe of Moab, ver. 7.) hearing that he would conſult with God, did thereupon withdraw themſelves as deſpairing of Succeſs: For they knew from Jethro their Prince, that God would never Conſent to the Deſtruction of that People, who were ſo near and dear to him: But ſuppoſe it was not the Devil (who is call'd the God of this World, 2 Cor. 4.4. and might be this Sorcerer's God) that He promis'd thoſe Princes He would conſult with that Night, but Jehovah the true God, which may well enough be ſuppoſed; 1. Becauſe the buſineſs Balaam was courted about, concerned the People of Jehovah, whom Balak ſought to turn God's Favour from, and to bring God's curſe upon them by this Inchanter's means, therefore of him he muſt make his Inquiry. 2. The true God might come to this wicked Man by Night (as 'tis ſaid, ver. 9. and 20.) who uſed to ſpeak to the true Prophets by Dreams and Viſions of the Night, Numb. 12.6. Job 4.13. and 33.14, 15. Jerem. 23.25, 28. And ſometimes God revealed his Counſels (for his People's ſake) to wicked Men of old in Dreams by Night, as to Abimelech, Gen. 20.3. to Laban, Gen. 31.24. to Pharaoh, Gen. 41.25. to Nebuchadnezzar, Dan. 2.45. and 4.21, 22. ſo ſtill God gives Gifts of Prophecie to thoſe no better than Workers of Iniquity, Mat. 7.22, 23. and 24.24. and 2 Tim. 3.8, &c. But it may not a little be admired and doubted, how this Soothſayer could be thus Confident to have the true God at his Beck, that he ſhould have God's Counſel that Night, ſo bring the reſult next Morning to the Princes; becauſe 1. This Spelman of Satan could not be in Coverant with God, ſo as to command him concerning the Work of his Hands, Iſa. 45.11. Though undoubtedly he was in Covenant with the Devil, and had his Familiars at his Call and Command: Nor 2. Was Prophecy any conſtant Gift, or an abiding Quality, by which even the true p. 78Prophets might always operate in their Propheſying Work, and as often as they pleaſed, but their particular Revelations, did abſolutely depend upon God's good Will and Pleaſure.

To this I Anſwer, 1. That the ground of this Mad Prophet's (as he is call'd, 2 Pet. 2.16.) Confidence, was by Reaſon of the Experience he had divers times of Divine Revelations granted unto him upon his former Requeſts, 2 Pet. 1.21.

Anſwer 2. Balaam, being a Prophet of the Devil, and a Magician (as Baſil, Chryſoſtom, Origen, Auguſtin, &c. prove him to be, 1. From his being call'd a Soothſayer, Joſh. 13.22. 2. From his uſing Inchantments, Numb. 24.1. with 23.23. therefore He built ſo many Altars, &c. 3. From his endeavouring to Curſe Iſrael, &c.) He was undoubtedly in contract with that Prince of Darkneſs, and by Vertue of that Covenant He could command the God of Ekron (Beelzebub) though not the God of Iſrael, according to that of the Poet, Flectere ſi nequeo ſuperos, Acheronta movebo.

Though God might not come at his Call, he knew the Devil would: And though He had ſome Knowledge of the true God, yet was it notoriouſly jumbled and mingled with Pagan Superſtitions and Diabolical Witchcrafts, while he covered the practick Part of his Worſhip with a fair pretence of Divine Revelations.

Anſwer 3. Though the Spirit of God came upon this wicked Man in Divine Revelations that Night (as 'tis ſaid was done, Numb. 24.2.) yet was it for glorious Ends, to diſcover the Rottenneſs and Hypocriſie of this mad Prophet, who was courted by Foreign Nations, as the great Power of God (as Act. 8.16.) in Bleſſing and Curſing whom he pleaſed, whereas in the Caſe of Iſrael, God chained up his Curſes, and made them as inſignificant againſt his People, as thoſe of Goliah againſt David, whom he Curſed by his Gods, 1 Sam. 17.43. and to ſhew, how God overſhoots Satan in his own Bow, &c. The Remarks upon Balaam's firſt Call are farther, as followeth.

Firſt, Though it be ſaid [God came to Balaam] Numb. 22.9. and [The Spirit of God came upon him] Numb. 24.2. Yet God never did Concredit his Word to him, as he did to his Holy Prophets of whom it is all along ſaid [The Word of the Lord came unto them] in all their Prophecies: Nor was that Spirit of Prophecie (that came upon him) any more than a common Gift (ſuch as God gives, even to the Rebellions, Pſal. 68.18. and ſuch as he gave to Caiaphas, Joh. 11.51, &c.) without ſaving Grace; In impiis quandoque ſunt Dona Dei ſine Deo ad eccleſiam miniſtrantia: Gifts for ſaving others, but not themſelves; as a blind-man may bear a Torch in his hand, whereby others may receive the benefit of Light, though himſelf receive none, &c.

The Second Remark is, In this Night-Viſion, wherein God came to Balaam, are two Parts, 1. God interrogates him, wherefore thoſe Embaſſadors were come to his Houſe, not becauſe God knew not their Errand, for he knoweth all things, Joh. 21.17. but that Balaam himſelf, by relating the unjuſt Requeſt of Balak to God, might ſind Reaſon enough, even of his own accord to deſiſt from his wicked deſign, ver. 9, 10, 11. And 2. God flatly prohibites him to hearken unto Balak's Project, or to adventure upon the Journey, in order to gratifie his purpoſe of Curſing God's People, ver. 12.

The Third Remark is, The double dealing of Balaam in the Matter and Manner of this his firſt Call to his Curſing Work: He promis'd to the Princes of Moab, that what God ſaid to him in his Nocturnal Viſion and Revelation, He would make it known to them, ver. 8. but he proved very partial and impious therein, as the Sequel will demonſtrate: While Balaam had to Anſwer the Interrogations of God, He knew that therein he dealt with the All-knowing One, therefore he dared not to corrupt any part of the Embaſſadors Oration, but fully related the whole of the Meſſage ſent unto him, ver. 9. Yet when he came to relate to the Princes of Moab, (according to his Promiſe) what the Lord had ſpoke to him, He perform'd not his Promiſe faithfully, as appeareth by comparing the 12, and the 13. verſes together; for Balak's meſſage to Balaam conſiſted of two Branches, 1. That he ſhould Go. And 2. That he ſhould Curſe, therefore God anſwereth unto, and forbiddeth both, adding alſo a cogent Reaſon [becauſe Iſrael are Bleſſed] and therefore may not be Curſed by any Man, at any Time, or in any Place: The whole Will of God was made known to Balaam herein, ſo that he muſt neither Go, nor Curſe (at any Time, or in any Place) thoſe whom God had Bleſſed, ver. 12. Notwithſtanding this full Divine Revelation, Balaam baſely balks his Relation of it to the Princes, as he had promiſed, in telling p. 79them only the firſt part of God's Prohibition, Concealing the ſecond part, and likewiſe the weighty Reaſon which God gave, wherein the cogency of the Argument, and the ſtrength of the Anſwer did lay, ver. 13. Thus this Soothſayer did fouly faulter, Point-blank contrary both to God's command [The Prophet that hath a Dream, let him tell the Dream, and he that hath my Word, let him ſpeak my Word faithfully] Jerem. 23.28. and alſo to the Apoſtle's Practice, who ſaid [I have not ſhunned to declare unto yon the whole Counſel of God] Act. 20.27. As worthy Mr. Ainſworth well obſerves, ver. 9.

The Fourth Remark is, Dato uno abſurdo mille ſequuntur. Balaam's faultering in his account of God's Speech to him, when he related it to the Embaſſadors, in telling them leſs than God ſpake to him, was an unhappy occaſion of thoſe Princes (upon their return) relating to Balak likewiſe leſs than Balaam had ſaid to them, for they only tell their King [that Balaam refuſed to come] ver. 1. as if God had not hindred him at all, but there only wanted a willingneſs in the Soothſayer to come and curſe Iſrael, the Embaſſadors intimating not one Word to Balak, either of the bleſſed Eſtate of Iſrael, or of God's forbidding Balaam to go and curſe them, as is mentioned, ver. 12, 13. Hereupon aroſe the occaſion of purſuing that following miſchievous Project of ſoliciting Balaam, the ſecond Time with ſtronger Temptations than before, ver. 15, 16, &c. Wherein the Holy Ghoſt ſheweth, that Balaam's Anſwer from God in the Night Viſion (as he related it to the Princes, and they to Balak) was ſo far from cauſing the King to leave off his wicked purpoſe, that it rather proved a whetſtone to ſharpen him into a freſh attempt with ſtronger Aſſaults, &c.

The Fifth Remark is, Balaam, being of a proud and haughty, as well as of a covetous Spirit, inſinuateth to thoſe firſt Embaſſadors, that he could well enough be content to go with them to gratifie Balak herein: But [Jehovah meén lethitti] God will not give me leave to go with you at this time; therefore the fault is not mine now, yet if your Maſter will ſend greater and more honourable Meſſengers for me, perhaps God will let me go: Thus his covetous and ambitious Soul made him make this faint and favourable Speech, as a Man not only loth to offend them, but alſo loth to let go his Hope of Wealth and Honour, thoſe wages of Wickedneſs, that were promiſed, after which his Mind [foreign, Jude ver. 11.] ran greedily, and (as the Word ſignifies) was poured out at Water out of a Bottle; not caring how he came by it, ſo he might but obtain it:

Lucra injuſta putes Juſtis aequalia Damnis:

Dum peritura paras, per malè parta peris.

Thy juſt Damage ſhall outweigh thy unjuſt Deſires, &c.

The Sixth Remark is, It is the Devil's practice againſt God's Word, to diminiſh the genuine ſenſe of it, and that by degrees from hand to hand, till he either invalidate the Truth of it, or pervert it to a wrong purpoſe: Thus the Tempter dealt with our Redeemer, Matth. 4.6. tempting him to caſt himſelf down, for, &c. where he leaves out that main Clauſe [To keep thee in all thy Ways,] Pſal. 91.11. that by mincing the Promiſe, he might marr the ſenſe of it, &c. Thus it was here likewiſe, in Satan's Sorcerer, Balaam tells the Princes leſs than God ſpake to him, and they relate to Balak leſs than Balaam had told them, ſo that when the Anſwer came to Balak it was not now the Word of God, but meerly the Word of Man, ver. 14. N.B. This occaſion'd Balak to make a ſecond Call, and a more forcible Invitation of Balaam, aſſaulting him with ſtronger forces of Temptation, both in more honourable Perſons and Proffers, ver. 15, 16, &c. wherein we have theſe following Remarks.

The Firſt is, Wicked men are unweariable in purſuing and promoting their wicked Projects: Balak caſts not up his Cauſe for loſt at his firſt repulſe, but reinforces his Batteries upon Balaam: This is a check to our dulneſs and deſpondency for the good of Souls (our own and others) in our being ſo ſoon ſaid and ſatiated at diſappointments, &c. When Balak found that proffer'd Wealth and Wages of Wickedneſs (as 'tis call'd, 2 Pet. 2.15. both becauſe it was Wages both for a wicked Art, and for a wicked end) would not work this Soothſayer into a willingneſs, He takes new meaſures and tries him with higheſt Honours, thinking that Balaam's Ambition might be bribed herewith, though he ſhould not prove ſo covetous, as to be won with Rewards: [Be not letted, &c.] that is, let neither thy ſelf, nor any Man, no nor God himſelf hinder thee.

The Second Remark is, The Tempter is no Changling. Satan in the Serpent tempted our firſt Parents with Promotion to Honour [Ye ſhall be as Gods] Gen. 3.5. and p. 80thus He thought to take our Saviour himſelf, when he promis'd to promote him with all the Kingdoms of the World, &c. Matth. 4.8, 9. Here he prevails with Balaam and with all the Prophets of Baal, who fare better than God's Prophets, 1 King 18.13, 19. and Rev. 11.3. And the Witneſſes of Chriſt do Propheſie in Sackcloath, Rev. 11.3. while Chaplains to the Kings of the Earth, do ſtrut about the Streets in Scarlet with the greateſt ruffling Grandeur; which demonſtrates them to be of the ſame Spirit with this Balaam, who will not hinder himſelf (as Balak bids him) from being promoted to the higheſt Honours, no not by the interdicting Prohibitions of God himſelf: This bait took Balaam's Ambition.

The Third Remark is, Balak uſeth a double Word for Balaam's curſing Iſrael; the firſt is [Arah] which ſignifieth to curſe lightly, ver. 6. but here ver. 17. the Word is [Nakab] which ſignifies properly to pierce, or ſtrike through, Iſa. 36, 6 Hab. 3.14. whereupon it is figuratively uſed for Curſing or Blaſpheming, as here, and Numb. 23.13, 25. and Levit. 24.11. the Blaſphemer did (as it were) ſtrike through that ſacred and tremendous Name of Jehovah; and here Balak grows upon Balaam, not only with ſtronger Aſſaults in his more honourable Embaſſadors and higheſt Preferments, but alſo with his demands of deeper performances: Balaam muſt do more work for more wages, He muſt now not only curſe Iſrael lightly, but he muſt ſtrike them through with his Curſes, and utterly devote them to Deſtruction.

The Fourth Remark is, Balaam becomes the graphical Picture of a covetous and ambitious Hypocrite, pretending one thing, but intending another, ver. 18. Oh how ſhy he ſeems here, by no means muſt he dare to act any thing againſt the Revealed Will of God, no not for an Houſe-full (when with all his Heart, he would have done it for an Hand-full) of Gold and Silver; for he laboured with all his might to curſe Iſrael, which God had expreſly forbid him, Balaam's will was undoubtedly corrupt, being bewitched with the wages of Wickedneſs, 2 Pet. 2.15. Therefore he beſought God by his multiplied Altars, and Sacrifices, to change his prohibiting Word, Numb. 23.12, 14, &c. That he might not be reſtrained thereby.

The Fifth Remark is, The Gifts and Calling of God are without Repentance, Rom. 11.29. Though Iſrael had often provoked God by their reiterated Murmurings in the Wilderneſs before this Time, and though Balaam did often ſolicite God for leave to curſe Iſrael, yet the Lord Would not repent of his Reſolve, that his People ſhould be bleſſed, as ver. 12. Therefore God would not hearken to any of Balaam's Solicitations to the contrary, but as when Jacob (the Father of this People) had got the Bleſſing (though by indirect means) of his Father Iſaac, Eſau with all his howling and tears could not get him to reverſe it, but Iſaac ſaid [I have bleſſed him, and he ſhall be bleſſed] Gen. 27.33. ſo, and much more than ſo, Balaam muſt not prevail with the moſt high God to revoke that Bleſſing wherewith he had bleſſed this Poſterity of Jacob, and that by no miſtake (as blind Iſaac had done) but in Infinite Wiſdom and Eternal Deliberation. Wherefore Iſrael is after this put in Mind of this Tranſcendent Mercy [The Lord thy God would not hearken unto Balaam, but turn'd his Curſe into a Bleſſing, becauſe he loved thee] Deut. 23.5. and reſtrained Him, &c.

The Sixth Remark is, The Name of God [Jehovah] was both known and pronounced by Balaam, ver. 18. (though he was a Syrian) and by other People as the Temanites, Shuhites, Naamathites, and Buzites, who did worſhip the true God though corruptly, and (probably) other God's with him, as appeareth from Job 2.10, 11. and 32.2. and 42.7, 8, 9. This Tetragrammaton, or Name of God [Jehovah] which conſiſteth of four Hebrew quieſcent Letters, was all along religiouſly pronounced by the Godly Hebrews (the Patriarchs, Prophets and People) in all thoſe pure Primitive Ages. But now the Jews (for many paſt Ages) have abſtained from pronouncing it, uſing all along [Adonai] Lord inſtead thereof, and this Tradition was a device of their own, reſtraining it firſt to the Sanctuary, and in Bleſſing, then only to Name Jehovah, at laſt omitting it in the Sanctuary alſo, leſt it ſhould be (as they ſuppoſed) prophaned by the unworthy: Yea ſo far went they in this their Superſtitious preciſenes, that they affirm, their Wiſe Men taught not this Name to their Scholars (though of honeſt Converſation) but to Name Jehovah once in ſeven Years; Maimonides Treatiſe of Prayer, Chap. 14. Sect. 10. and this it ſeemeth they did, becauſe the Heathen had abuſed that Name, calling their falſe Gods Jao, Jove, &c. However Balaam (as bad a Soothſayer as he was) may riſe up in Judgment againſt thoſe Superſtitious Jews, ſeeing He gave here to the true God, this Name Jehovah, which is a Name not communicable to any Creature, though ſeverally given to all the Three Perſons of the Trinity, Pſal. 110.…, 2. Jer. 23.6, &c. Whereas the Blind Jews forbad the writing of it right, and to p. 81pronounce it at all in this World, ſave only by the High Prieſt, and that only in one Place, the Sanctum Sanctorum, and at one Time of the Year, in the day of Expiation; yea, and that only in one Caſe, namely, in publick Benedictions. At other Times, in other Places, and by other Perſons, they held it more than a Capital Crime, as Gregory ſhews out of their Talmud, &c.

The Seventh Remark is, Some Mens Sins go before hand to Judgment, and ſome follow after, 1 Tim. 5.24. Hitherto Balaam in many Paſſages, appeareth a ſeeming Saint, &c. but now beginneth he to diſcover his Satanical Spirit of Hypocriſie; He that ſeemed ſo conſtant to Jehovah, and to his Commands, and ſo Continent from any covetous Itch after Wealth and Honour, ver. 18. now begins to warp and bewray himſelf, ver. 19. in his ſaying [I will enquire what Jehovah will add to ſpeak to me] here his Itch after Balak's wages began to break forth, inſomuch as he reſted not ſatisfied in God's Will ſo plainly revealed to him in his firſt Call before, but He dareth to tempt God by this ſecond Conſultation, intimating to theſe ſecond Embaſſadors, that he was not without Hope, God might be prevailed with either with their Magnificent Gifts, or with his renewed importunate Interceſſion: Thus he ſordidly accounted God as changeable as himſelf, and would become a Reſpecter of Perſons, reſpecting the Perſons of Princes and Prophets. Theſe Embaſſadors muſt tarry with him all Night, as the former had done before, very loth he was to forego ſo fat and fair a Morſel, and well knowing he could do nothing without the Lord's leave and help, his Mouth even watered, and his Fingers Itched to have the wages of Wickedneſs, 2 Pet, 2.15. Jude ver. 11. Therefore he detains the Meſſengers, and will try once more if God would yield to him, that he might yield to Balak, and gladly would he hear God ſpeaking otherwiſe in this ſecond Conſultation than he had done at the firſt, though He now pretended only to know more, yet he both intended, and earneſtly deſired to hear ſomething contrary to the firſt Declaration of the Will of God, whereas he ſhould have reſted in God's known Will, &c. as God's People ought to do in his known Word, and to call them accurſed that teach otherwiſe, Gal. 1.8, 9.

The Eighth Remark is, Balaam, expecting to hear more now, heareth leſs from God, ver, 20. for though God ſeem to give him leave to go with thoſe Meſſengers (when he had forbid Him to go with the former) yet God only anſwers him according to the Idols of his Heart, ſaying [Go, ſeeing thou wilt needs go] but at thy peril, as Eccl. 11.9. Walk in the ways of thy own Heart, but, &c. So that his leave (thus extorted from God by his importunity, and not ſtanding in the Lord's, firſt Counſel) was in wrath to him, and rather a bare Permiſſion than any free Divine Conceſſion: Deus dat Iratus, quod negat propitius. God grants, when angry, what he denies when pleaſed. Therefore was Balaam in danger to have been deſtroyed by the Sword of the Angel, ver. 33. and for which perverſe way, ver. 32. he was afterwards effectually ſlain by the Sword of Iſrael, Joſh. 13.22. So that God granted this his over eager, and earneſt requeſt in his higheſt diſpleaſure. Beſides, though the firſt Anſwer was plain from the Lord [Thou ſhalt not Curſe Iſrael at all] ver. 12. here He heareth from God a darker Oracle [Go, but yet thou ſhalt do the Word, that I ſhall ſpeak unto thee] when he knew not, what God would ſpeak to him: So that his not regarding the former plain Word and Will of God, God gave him a more dark and doubtful Word, whereby (being left in the hands of his own corrupt Counſel, Pſal. 81.12, 13.) he hoped to obtain his deſire.

The Ninth Remark is, Though God in his diſpleaſure bad Balaam go, yet was it upon this Condition [If the Men call thee, as Im-likrah lekah Bau Haanaſhim, may be read] whereas we read nothing of Balaam's waiting for theſe Embaſſadors calling him, but being greedy to get preferment, dit of himſelf riſe up early in the Morning, and ſadled his Aſs, &c. ver. 21. and being hardened with this appearance of leave, wherein God ſeemed (in his blinded Apprehenſions) to have changed his Mind, he is fluſh'd up with freſh hope of obtaining his wicked Deſire.

Two things follow next. 1. Balaam's Journey to Balak, and 2. His Entertainment there, &c.

1. His Journey, which was retarded by a double Obſtacle. 1. By his Aſs, (through the Angel's obſtructing the Paſſage) many ways, as both by ſtarting out of the King's High-way, ver. 21, 22, 23. and by pinching and cruſhing Balaam's Foot againſt the Wall, ver. 24, 25. and by falling down proſtrate before the Angel with this mad Rider on her back, ver. 26, 27. Laſtly by her ſpeaking miraculouſly with an Humane Voice to her Rider, wherein ſhe both expoſtulates with him about the undeſerved ſtrokes he had given her, ver. 28, 29. and ſhe excuſeth her Deviations and Turnings p. 82aſide, ver. 30.2. He was obſtructed by the Angel, who (firſt) appeared in Humane Shape to block up his way, ver. 31. Balaam's Eyes being opened to behold him in a formidable Poſture: Secondly, The Angel's arguing with this Mad Prophet, wherein he (1.) Excuſes the Aſs, by transferring the fault from her to him, whoſe way was perverſe before the Lord, ver. 32, 33. Then follows the effect of this Angelical Apology. (2.) Balaam pleads his own Ignorance, ver. 34. and promiſeth Obedience, ſaying [I will return if my Journey diſpleaſe thee] ver. 34, 35. Then that God might make a full diſcovery of his hypocritical malice, and to cauſe his own glory to ſhine forth more manifeſtly, he gives him again a new leave to go, over-ruling his wicked purpoſe, and enforcing him to bleſs that People whom he would with all his heart have curſed, Deut. 23.5. Now comes in the 2d thing, Balaam's entertainment with Balak, which is deſcribed,

(1.) By whom he is receiv'd, ver. 36.

(2.) By the manner how, both as to words wherewith Balak courted and complemented Balaam, v. 37, 38. and as to Deeds, whereby he made a moſt ſplendid Feaſt for this Falſe Prophet, and to welcom his Embaſſadors (who had ſped ſo ſucceſsfully to his hearts content) home again, v. 40. and

(3.) By the place where; The border of Arnon near to the place where Iſrael were encamped, v. 36. the utmoſt borders of Balak's Kingdom, where he gave Balaam his firſt Royal Reception, v. 39. call'd alſo the High-Places of Baal, which Idol had a Temple upon Mount Abarim, that divided Moab from Sihon, and Og's Countrey, now Conquered by Iſrael, v. 41.

The Remarks upon the Firſt Part, namely Balaam's journey, are,

Firſt, God is often offended with Men (and that juſtly) when they do what God bids them do, becauſe they do, tho' as to the matter, yet not in the manner, nor with that mind, nor for that end, as God requireth; as Iſa. 10.6, 7. the King of Aſſyria did what God bad him, but not with a good mind, and for a good end; and as the young Prophets were reproved by Eliſha for not reſting in his firſt forbidding them, &c. 2 King. 2.16, 17. ſo ſhould Balaam have reſted in God's firſt Anſwer; which becauſe he did not, but went (though God bad him go) with an evil mind upon his own Errand (willing for gain and glory, to curſe thoſe whom God had bleſſed) which could not be hid from an all-ſeeing eye, therefore wrath from the Lord was upon him, ver. 22.

Some Rabbys ſay, that Balaam, after he had gotten leave of God to go, changed his mind, and determined to Curſe Iſrael; therefore God was diſpleaſed with his going, becauſe he knew the thoughts of his heart. However, this is certain, the Lord ſaw his way was perverſe, v. 32. he went with peeviſh perverſe purpoſes, therefore was God angry with him.

The Second Remark is, Wicked Men do meet with Remora's in the purſuit of their wicked Projects, whereby their furious motions therein are oft marvelouſly retarded, &c. as did Pharaoh in his furious purſuit after Iſrael, whoſe Chariot Wheels were taken off, ſo that he drove heavily, &c. Exod. 14.25. And thus it was with Balaam here, whoſe Aſſe could not gallop faſt enough to procure his preferment in his own apprehenſions; yet in his perverſe purpoſe he meets with many rubbs, both from his own Aſs, and from God's Angel, ſo that he could not carry on his full career without interruptions once and again, and the third time alſo; for God's Angel (ſent by God's Anger) ſtood in the way of Balaam's Aſs (1.) To frighten her out of the way, v. 22, 23. (2.) To ſtop her in her gallop, v. 24. and (3.) To knock her down to the ground, &c.

The Third Remark is, This Angel of the Lord is ſuppoſed to be the Lord of Angels, no Created one, but the Angel which redeemed Jacob from all evil, Gen. 48.16. and now came to redeem the Children of Jacob (or Iſrael) from thoſe evil and Curſed Curſes that Balaam intended to denounce againſt them. This Angel of Jehovah (ſo call'd, v. 22.) was that ſame Angel who was the Guide of that Old-Teſtament-Church in her wandring ways through the Wilderneſs, in whom Jehovah's both name and nature was, Exod. 23.20, 21. He was no leſs than even Michael the Great Prince, who evermore ſtandeth up for his Redeemed People, Dan. 10.21. and 12.1.

The Fourth Remark is, That our Bleſſed Redeeming Angel our Lord Jeſus ſhould be ſtiled Satan here, is very marvelous [Le Satan li Hebr.] ver. 22. in Adverſarium illi, to turn Balaam out of his perverſe way, Christ is as Satan, Hebr. an Adverſary: When this name (Satan) is uſed for an Adverſary to God's Church and Children, then uſually Satan ſignifies no other than the Devil, as Job 1 6. Mat. 4.10. Rev. 12.9. p. 83and 20.2, &c. But here Satan is uſed for an Adverſary againſt a Wicked Sorcerer, and his Diabolical Divinations, as likewiſe for a Defender of God's People, therefore is it applyed to an Holy Angel, yea, to the Prince of Angels and Men, the Angel of the Covenant, Mal. 3.1. the Lord Jeſus Christ.

The Fifth Remark is, Here is a marvelous manifeſtation of the Love of God to his Church, the Children of Iſrael, that when he had given ſeeming leave to this mad Soothſayer to go forth againſt them, he immediately ſends forth his Angel, yea, his Son to oppoſe him with a real reſiſtance, and to ſtand for his Church and Choſen, by withſtanding him in his ways, for God granted his Requeſt in wrath only, becauſe it was a Requeſt againſt God's revealed will, v. 12, 13, 32. and now God's Angel wichſtands him (tho' he bade him go) becauſe he knew that he went with an evil purpoſe, to curſe thoſe whom God had bleſſed.

The Sixth Remark is, The Grandeur and Equipage this Soothſayer rode in, having two Servants (it may be, in their Liveries) at his heels to attend him, v. 22. This Falſe Prophet rides not without his two Men, God's Levite had one Man, Judg. 19.11. O what a pity it is, that God's Miniſters of the Goſpel ſhould be ſuch Slaves to others, and no other than Servants to themſelves; yet both Balaam's Servants cannot counter-comfort him, or keep him in his way, when the Moſt High God comes forth to contradict him in his purpoſe.

The Seventh Remark is, The Aſs ſaw the Angel. v. 23. whom Balaam (tho' a great Prophet, acquainted with Viſions and Revelations) ſaw not, nor did he know (as he acknowledged, v. 34.) that an Angel ſtood in his way. Thus God confounds the Wiſdom of the Wiſe by baſe and contemptible means, for the Fooliſhneſs of God is Wiſer than the Wiſdom of Men, 1 Cor. 1.25. No doubt but Balaam was a Prophet had in moſt high reputation, when foreign Kings did ſo greatly admire and court him, that whomſoever he bleſt, ſhould be bleſſed, and whomſoever he curs'd, ſhould be curſed, v. 6. The Kings of the Earth look'd upon him, like as Simon Magus in Samaria was look'd upon, as the Mighty Power of God, Acts 8.10. Yet what a blind buzzard becomes he here, not to ſee ſo much as the rude and ſilly Animal his Aſs did, which both ſaw and avoided the Angel with the drawn Sword for her Matter's ſafety as well as her own; no queſtion need be made, but that Balaam's eyes were notoriouſly blinded with the duſt of Covetouſneſs, and were marvelouſly dazled with the glittering glories of his fancy'd promiſed promotions. Beſide, by this the Lord teacheth the vanity of Soothſayers, and the folly of thoſe that dare prognoſticate future contingencies. He that could take upon him to advertize others of things which ſhould befall them, Numb. 24.14. could not advertize himſelf of the danger of death that was before him, but was more ſtupid herein than a ſtupid Aſs, tho' courted by Kings, &c.

N. B. When Viſions appeared, the true Prophets were wont to ſee them, yet others in their Company ſaw them not, as in Dan. 10.7. Acts 9.7. but here this mad Prophet feeth nothing, yet the Beaſt under him hath her eyes opened to behold both the Apparition, and the Danger thereby, therefore (as wiſer of the two) ſhe turneth aſide to avoid it, when her mad Maſter runs upon his own ruine.

The Eighth Remark is, Wicked Men (going on ſtill in a way not good, eſcaping one Danger) do fall into another, and greater, till their peril become inevitable, Jer. 48.43, 44. He that fleeth from the fear, ſhall fall into the Pit, and he that getteth out of the Pit, ſhall be taken in the Snare: Thus it was with Balaam here, the Angel ſtood as his Satan or Adverſary, firſt in a wider way (adjoyning to a Field) with a drawn Sword in his hand, becauſe this Soothſayer had whetted his tongue as a Sword, Pſal. 64.4. to Curſe Iſrael, that they might be ſlain with the Sword of Balak; his Curſes would have been like the piercings of a Sword, Prov. 12.18. Therefore the Lord (to reward him according to his works) ſends out a Sword againſt him, which he the firſt time eſcaped, by his Aſs turning aſide into the Field, v. 22, 23. Now the ſame peril meets him again in his paſſing on between two Walls, v. 24. The Angel needed not to chuſe any ſuch advantagious place, but he did it to admoniſh both Balaam and us of that remarkable truth above-mentioned.

In this ſecond Sign, God comes nearer unto Balaam, who ſtill went on his perverſe way, which now led him into this Shognal, Hebr. or narrow Path, where he had no room to ſtart aſide, v. 24. but he muſt cruſh his foot againſt the wall, v. 25.

The Ninth Remark is, Behold the difference betwixt the Servants of God, who have the Angels to keep them in all their ways, leſt they daſh their feet againſt a ſtone, Pſ. 91.11, 12. and the Servants of Satan, ſuch as this Balaam was, who ſtill tempting God, hath his Angel withſtanding him once and again, whereby this ſecond time his foot was cruſhed againſt the wall.

p. 84The Tenth Remark is, Behold here the gentleneſs of God towards the wicked, the Angel ſmites not Balaam down with his Sword as he might have done, but lets him paſs by again unſlain, God had more work to do by him, and more glory to bring to himſelf by his means. Hereby God teaches us the method of his proceedings in his Judgments againſt Sinners; firſt he deals with them more mildly, ſhaking only his Rod at them, to ſee if they will be reclaimed, yet lets them go untouched; then coming nearer, he toucheth them with an eaſie correction, as it were, wringing their foot againſt the wall; but at the laſt he bringeth them to ſuch a ſtrait, that they have no way to eſcape his hand, but muſt fall before him, as Balaam here had no way to turn aſide, ver. 26.

The Eleventh Remark is, The Vanity of Diabolical Divination is here marvelouſly diſcovered: For Balaam was not only a profeſſor of this Black Art of Deviliſh Divinity, but he was alſo become a moſt famous practitioner in it, ſo that he was had in higheſt reputation even in Foreign as well as Domeſtick Courts and Kingdoms; yet this ſo Admired Diviner, that could tell others their Fortunes (ſo called) could not preſage his own: He could not Prognoſticate thoſe unhappy caſualties that happened to himſelf once and again in his perverſe way, whereas ſuch Contradictions in his progreſs (according to the grounds of his own craft) were indicating Signs (according to their own phraſe) of ill luck attending, and ſhould have made him either to turn back, or (at leaſt) to ſuſpect that his Journey would be unfortunate; herein he falls ſhort of the very Philiſtims Diviners in their ſuperſtitious foretelling of future events, who directed the People to give the God of Iſrael the glory of their Mice and Emrods, in Emrods of Gold, whereof he had given them pain and ſorrow in fleſh, that they might buy off their dolorous Diſtempers with the choiceſt and chiefeſt of their Metalls, 1 Sam. 6.2, 3, 4, 5. and their diſcovery of the difference between common chance (or blind Fortune) and Divine Providence, did far out-ſtrip Balaam's craft, v. 9, &c.

The Twelfth Remark is, Balaam meets with his third ſtop, each worſe than other, this laſt the worſt, v. 26. for tho' there was ſo much diſtance betwixt the two Walls in his ſecond ſtop, as that the Aſs by creeping cloſe to the wall and cruſhing her Rider's foot might paſs on, yet in this third Remora, the Aſs had no room at all to turn aſide, therefore ſhe falleth flat down under Balaam; which teaches us, that tho' the Wicked for the preſent have ſcope to eſcape God's Judgments running hither and thither with much riot and Elbow-room, Pſal. 12. laſt, yet at length God rains down ſuch ſnares upon them, Pſal. 11. laſt, wherewith they are ſo entangled, and in ſuch ſtraits, that they can no way eſcape his heavy hand, but muſt fall before him, and be as a Butt for Fire and Brimſtone to fall upon them.

The Thirteenth Remark is, This mad Prophet (thus reproved three times by three ſtrange carriages and actions of his Aſs) learneth no good, and makes no good uſe thereof, but is ſtill more inraged, and ſmiteth his Beaſt, v. 27. Whereas the Pythagoreans learnt from hence, [Ʋbi Aſinus procubuerit, non eſt pergendum in iſtâ viâ.] Not to go on where an Aſs lyeth down. Hermippus Records it, and out of him Joſephus. Thus Balaam kick'd againſt the pricks, as Acts 9.5. God oft takes brutiſh Creatures to teach Men knowledge, as Job 12.7, 8. Jer. 8.7. Iſa. 1.3. but Balaam here proves unteachable, and will not learn from his Aſs to turn aſide with her from his perverſe purpoſes, tho' by his Aſſes means his own life was preſerved in thoſe three actions, v. 33.

He ſmiteth his Aſs with his Rod or Staff: As he that judgeth another, condemneth himſelf by doing the very ſame thing, Rom. 2.1, &c. ſo Balaam in ſmiting his Beaſt, ſhewed himſelf worthy of more ſtripes for doing much worſe than the Aſs. A Rod and a Whip (ſaith Solomon) for ſuch an Aſs and ſuch a Fool's back as Balaam's was, Prov. 26.3.

Hitherto reach the Remarks upon the firſt obſtruction of Balaam by his own Aſs; now follow the Remarks upon his ſecond obſtruction by the Lord's Angel, or rather the Lord of Angels (as before) whom now Balaam (having his eyes opened) ſaw in an humane ſhape appearing to him, and heard him expoſtulating with him, v. 32, 33. excuſing the Aſs, and accuſing, Balaam, whoſe Omnipreſence could ſill the Cloudy Pillar for covering and conducting Iſrael, and yet at the ſame time could meet Balaam as a Man of War, with a Sword in his hand, to croſs this Conjurer in his career, &c.

The Firſt Remark is, As Men cannot behold the Marvelous things of God's Law, until the Lord unveil and open their eyes, Pſal. 119.18. ſo nor can they ſee the deaths and dangers they expoſe themſelves unto by tranſgreſſing that Law of God, unleſs God reveal it to them, as was done to Balaam here, the Angel uncovered his eyes, v. 31. The way of the wicked p. 85is a darkeneſs, Iſa. 47.11. They know not at what they ſtumble, Prov. 4.10. He that could advertiſe others of things that ſhould befall them, Numb. 24.14. could not advertiſe himſelf of the danger of his own death which was before him, but was more ſilly than his Aſs (which ſaw the Angel, v. 23.) until the covering was removed from his eyes. Thus are we all naturally not only dim ſighted in Spirituals, but even as blind as Beetles therein, 1 Cor. 2.14. until the Lord give both light and ſight; irradiating both the Organ and Object: Therefore muſt we pray for that precious Eye Salve, Rev. 3.17. and for that Supernal Light, 2 Cor. 4.6. We muſt either Plow with God's own Heifer, as Judg. 14.18. (the Holy-Spirit, 1 Cor. 2.11.) otherwiſe we ſhall not find out his ſaving Riddle.

The Second Remark is, The way of the wicked is a perverſe way, yea worſe than the perverſeneſs of Beaſt: This appeareth by the Angel's Expoſtulation with Balaam, v. 32. [Ki-Jarat Haderekek lenegdi.] This Lord of Angels ſaw his perverſe inclinations, that he was reſolved to Curſe howſoever, and not to loſe ſo hopeful a preferment. The Reward of his Divination the Lord ſaw was the Primum Mobile of Balaam's preſent motion to Balak; ſure I am, he muſt needs buy his Honour at too dear a rate, that pawns his honeſty to procure it. The Apoſtles Peter and Jude applie this perverſeneſs of Balaam againſt the Balaamites of their times, 2 Pet. 2, 14.15. and Jude v. 11. and the Angel rebukes him for miſ-uſing his Beaſt (which ought not to be ſmitten without cauſe,) for a far leſs fault than his, v. 33. In which words the Lord intimates to him, that the Aſs was wiſer and honeſter than her Rider, becauſe ſhe only turned out of the literal High-Way, for ſaving her own life, and the life of her Maſter alſo; yet did he ſmite her, and would have killed her for ſo doing: Whereas himſelf had turned out of the Metaphorical way of the Lord (contrary to God's will firſt revealed to him, v. 12.) and followed his own crooked ways with a purpoſe to deſtroy the lives of God's people: therefore he more deſerved to be ſmitten, yea, and killed, than his Aſs.

The Third Remark is, If the Lord be thus tender in ſaving the lives of innocent Beaſts (vindicating their innocency againſt their over auſtere and hard-hearted Maſters) how much more will he protect the cauſe of his innocent Servants againſt their wrongful Oppreſſors, Exod. 22.23. God is the Preſerver of Man and Beaſt, Pſal. 36.7. and takes care that our very Beaſts ſhould be delivered from ſervile toil upon the Sabbath Day, Deut, 5.14. He alſo ſaved alive that innocent Aſs whereon the diſobedient Prophet rode, when the Lion tore the nocent Maſter, 1 King. 13.23, 24, 26, 28. And here the Lord declareth, that had not the Aſs turn'd aſide out of the way, as v. 23. and faln down under him, he had killed the Rider, and ſaved the Aſs alive, v. 33. The Jewiſh Cabbaliſts do indeed ſay (reading the words here, and ſhe ſhould have lived) that the Aſs dyed ſo ſoon as ſhe had ſpoken, leſt the Heathens ſhould Worſhip her for an Idol. But this is to be wiſe above what is written in Sacred Record: However, this is certain, not that the words import her death, but becauſe ſhe (by her Rider's miſuſing her in his mad frantick fit) might have deſpaired of her own life, had not God held the hands of this mad Prophet; and this is more certain, that a dreadful woe is denounced againſt thoſe that ran greedily after Balaam's perverſe way for reward, Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land, Pſal. 35.20.

The Fourth Remark is, Hypocrites make fair but faint offers of obedience to God, as did Blaam, v. 34. Frigidè hoc offert, &c. He faintly offers to turn back, with an [if it were evil to go on] ſpeaking of his outward actions only; but [de malo in corde latenti tacet.] his inward intentions he concealed, [I have ſinned] he acknowledgeth, namely in miſuſing my Beaſt, &c. This is the whole of his Confeſſion, as his Reaſon following [For I knew not thou ſtood'ſt in the way] intimateth; but his wicked purpoſe and avarice which lay lurking in his breaſt (the true cauſe of thoſe external extravagant actings) he diſſembled, and proſecuteth ſtill unto the end. Si diſplicet [If it pleaſe thee not] as the Septuagint tranſlateth it [Iſhubah li] revertar mihi, meaning, if it diſpleaſe thee that I ſhould go on my journey, I will return back to my own houſe; whereas he could not be ignorant that his wicked intent to curſe God's People, for his own promotion, was a moſt wicked deſign in God's all-ſeeing eyes, and was the very reaſon why the Angel came out againſt him. Full fain would he have gone, through his ardent deſire to the wages of wickedneſs, yet thus he complements with the Angel, that if neceſſity conſtrain him, he muſt and would turn back.

The Fifth Remark is, God ſometimes Anſwers Men according to the Idols of their own heart, Ezek. 14.3.4. as here, ſeeing Balaam was ſet upon going, and neither the firſt p. 86words of God who forbad him to go, v. 12, nor the dangers he met with in his way, could hinder his miſchievous deſign: As God had bid him go, v. 20. which was o grant in wrath (not in mercy) becauſe he ſtood not in the Lord's firſt Counſel, v. 12, 13, 32. therefore the Lord met him with a drawn Sword in his going, v. 22. ſo now again, v. 35. he is bid to go, wherein God gave him up to his own hearts luſts, as Pſal. 81.12.13. when he would not hearken to the firſt Counſel of God, then God lets him walk in his own Counſels, as Solomon ſaith to his wild youngſter [Walk on in the wide ways of thine own Heart, but (at thy peril) there is a ſtinging (but) followeth after, Eccl. 11.9. the Lord left him herein to fall by his own Counſels, Pſal. 5.10. and thus Sol. Jarchi explains theſe words, ver. 35. Go with the Men, for thy Portion is with them, and thine end is to periſh out of the World, as he did, for though he eſcaped now the Sword of the Angel, ver. 33. yet afterwards He was ſlain by the Sword of Iſrael, Joſh. 13.22.

The Sixth Remark is, Falſe Prophets are always moſt highly reſpected of wicked Rulers (as Balaam was of Balak here ver. 36.) becauſe they only have the knack to gratifie Royal Luſts: Balak went out to meet Balaam, at Moſes did Jethro, Exod. 18.7. as Joſeph did Jacob, Gen. 46.29. and the Kings did to Abraham, Gen, 14.17, 18. and Heb. 7.1. this was high reſpect, and yet higher; Balak went to the very utmoſt borders of his Kingdom to welcome Balaam, and to entertain him with Honour, who was but a Soothſayer, &c.

The Seventh Remark is, Wicked Princes do proudly proffer Promotion to falſe Prophets and Paraſites out of their vain Preſumption, which oftentimes the great God permits them not to perform: This they learn from their Father the Devil, Joh. 8.44. who preſumptuouſly offered our Lord himſelf, The Kingdoms of the World, and the Glories of them, to Him (as to Others) for falling down to worſhip him, Mat. 4.8, 9. Thus Balak vainly boaſted to Balaam [Have not I earneſtly ſent for thee, and am not I able to Honour thee?] ver. 37. whereas indeed he was not able to promote him to Honour, but in the end ſent him away with diſpleaſure and diſgrace, acknowledging at the laſt that the Lord had kept Him back from Honour, Numb. 24.10, 11. and ſuppoſe Balaam had not been diſappointed of Balak's Honour, what had he got? but a magnum nihil, juſt a great nothing, as the Tempter would have cheated Chriſt, with bare ſhews and ſhadows (like our Raree-ſhows) which he only ſhewed him, reſemblances of worldly Glory.

The Eighth Remark is, Wicked Princes with the help of their wicked Paraſites, are not able to act any thing againſt God and his People without Divine Permiſſion: Habemus hìc reum conſitentem, Balaam himſelf here confeſſeth it [in his cunning, Can I] ver. 38. the Hebrew word is doubled for more vehemency, ſignifying, Surely I am not able in any wiſe, &c. for the Redeemer of God's People fruſtrateth the Tokens of the Lyars, and maketh Diviners Mad, he turns wiſe Men backward, and maketh their Knowledge fooliſh, Iſa 44.25. as he did in Balaam's Caſe here, his Curſe to a Bleſſing.

The Ninth Remark is, How contrary are the ways of an Holy God to thoſe of wicked Princes? 1. The Angel blames Balaam for going ſo ſoon, Balak blames him for coming no ſooner. 2. The Angel did withſtand him as an Adverſary; the King welcomes him as a Friend with Royal Entertainment, therefore he flew Oxen to Feaſt him▪ ver. 40.3. The Angel met him with a Sword to ſignifie, that the ſame ſhould be his end, if he perſiſted in his wicked way, but Balak met him with a Banquet, this worſe part Balaam chuſes, and ends as a Fool, Jer. 17.11.