A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 20 (6 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 20 (6 of 7)

p. 86The Tenth Remark is, The Devil and his Servants are imitating Apes of God and his Servants, as to outward obſervances: Here Balak, hath his Chapel built in an high place, and Dedicated to Baal, (that ſignifies a Lord or Patroon) ver. 40, 41. here he has his Altars and Sacrifices, yea and Idolatrous Feaſts at the appointment of Balaam, Numb. 23.1, &c. and 25.1, 2. Deut. 12.2. All this was in Imitation of God and his worſhip; for as God ſends his People help from his Sanctuary, and ſuccour out of Sion (that high and holy Hill) Pſal. 20.2. And comes to bleſs them from all Places, where he Records his Name, Exod. 20.24. So the Idolaters Thought their high Places were the fitteſt Places for obtaining their requeſts in, even from God himſelf though it were for Curſing his People; from thoſe high Places Balaam makes an Experiment, what his Conjuring Imprecations might avail againſt Iſrael: Yea both Balak and Balaam (with the Princes of Moab and Midian) do wickedly concur with one Conſent, to ſet up their abominable Idolatry and Sin upon high, being no more aſhamed to ſerve Baal, than the Godly are to do Service, or offer Sacrifice unto the true God.

N. B. Now follow the accurſed Endeavours of Balaam to curſe Iſrael, which he attempteth three times to accompliſh, in Numb. 23. But all thoſe three times he was baſely baſted and befooled with over-ruling Diſappointments by the God of Iſrael; of theſe three attempts in their order.

p. 87The Firſt attempt of this Sorcerer of Satan is deſcribed by theſe particulars.

Firſt, The two Circumſtances of Time and Place are ſpecified in the laſt verſe of the foreging Chapter.

Secondly, The Cauſa ſine quâ non, was this falſe Prophet's hope of bribing God with both his Sacrifices (required by Balaam, v. 1. and prepared by Balak, v. 2.) and with his Prayers which he mumbled over when alone, v. 3. and boaſted before God of his Supererogating Devotion, v. 4. then

Thirdly, The Event hereof was; The notorious fruſtration of his impious Enterprize; wherein,

Firſt, Whereas Balaam endeavoured to procure a Magick Oracle under a Divine pretence, yet God over-power'd the Devil and his Inſtrument, commands Balaam to return unto Balak, and bleſs Iſrael, v. 3, 5, 6. God's over-ruling power over Balaam's Black and Necromantick Art was the Efficient cauſe of fruſtrating his endeavours.

Secondly, The Material Cauſe was, both the mind and the tongue of this mad Prophet were by a mighty hand from Heaven, marvelouſly Metamorphos'd, ſo that he (contrary to his Curſing Intention and Reſolution) bleſſeth Iſrael, and loudly preacheth God's loving kindneſs as unrepealable towards them. His Sermon he preached was partly Apologetical (ſaying Tho' I was called to Curſe, yet am I ſo reſtrained from it, as if my hands were bound and my mouth muzzled up from doing it) v. 7, 8. and partly Encomiaſtical, wherein he is forced to affirm to the very face of Balak, that the People (whom he called him to curſe) were bleſſed. &c becauſe of their Prerogative, Power and Amplitude above all other People, and therefore he wiſhed the ſame fate and felicity of them to himſelf, that his end might be as happy as theirs, v. 9, 10.

N. B. Now follow the Remarks upon Balaam's firſt attempt.

The Firſt is, Balaam's Altars and Sacrifices, v. 1. are ſuppoſed to be his Worſhip to the Devil, upon theſe grounds.

Firſt, Becauſe all this was done upon the high places of Baal, and Baal's Worſhip was no other than a Worſhipping of Devils, Levit. 17.7. Deut. 32.17. Pſal. 106.37. 1 Cor. 10.20. Revel. 9.20.

Secondly, Becauſe Balak a Pagan, and a Worſhipper of Baal, did joyn with Balaam in this Worſhip; yea, it was a Worſhip wholly in Balak's name, and upon his account. Now it ſeems improbable that Balak would be at all this Coſt and Preparation for the true God whom he Worſhipped not, but rather for Baal-Peor whom he Worſhipped, Numb. 25.3.

Thirdly, Becauſe 'tis expreſly ſaid, that Balaam uſed Inchantmems, Numb. 24.1. Namely Spells, Charms, and Communications with the Devil; and ſuch Diabolical Arts ſeem beſt accommodated to accompliſh his Diabolical End, to wit, for Curſing Iſrael.

Fourthly, Becauſe he look'd out a ſolitary place, v. 4. chap. 23. wherein to Conjure and call up Evil Spirits (who appear moſtly in darkneſs and ſolitude) that thereby he might ſatisfie Balak's deſires; and in this ſolitary place he might poſſibly be poſſeſs'd, and fall into ſuch horrible Raptures and Tranſports as he would not be ſeen in, leſt he ſhould be contemn'd.

Fifthly, Becauſe he had not yet conſulted with God before he Sacrificed, &c. Hence it may be inferred, that his Worſhip was not, as from God, ſo nor to God; but Superſtitious from the Devil, and to the Devil.

Sixthly, Becauſe he erected Seven Altars, as if he were Soothſaying from the Seven planets, or from the Seven Daemons which he believed did preſide thoſe Planets, and did govern their influences, ſo did expect an Oracle from them.

The Second Remark is, others ſuppoſe Balaam's Worſhipping here was to the true God, and their grounds are theſe.

Firſt, He might be the Prophet of God as the Sibyls were, and as was Caiaphas.

Secondly, He calls the true God his God, Numb. 24.13. and Names him Jehovah, Numb. 22.5.18.

Thirdly, 'Tis very improbable that the true God ſhould vouchſafe ſuch Divine Revelations to him; had he been a Prophet of the Devil, then would he have been a Prophet of God, and of the Devil too.

Fourthly, The Neighbourieg Nations near the Patriarchs might learn the manner of Sacrificing to Jehovah (ſuch as the Aramites, Moabites, Midianites, &c.) and might retain it 'till Moſes's time by Tradition from their Anceſtors, tho' corrupted with their own Superſtitious, and abuſed to much impiety.

Fifthly, Balaam's number of Seven Bullocks, and Seven Rams, was a Sacred Number p. 88Sanctified of God for many Myſteries; hence the 7th of days was the Sabbath, and the 7th of years was the Jubilee by God's appointment. And more Examples of this Myſtical Number may be ſeen in Ainſworth's Notes upon Levit. 4.6. Hence we read often [Seven Days unclean, and Seven Days lamenting the Dead, &c.] Beſides, God directed Job's Friends to offer the ſame number of ſeven Bullocks and ſeven Rams, &c. Job 42.8. Yea, and David's Sacrifice at the bringing up of the Ark, was of the ſame Nature and Number with this of Balaam's, 1 Chron. 15.26. And ſo was Hezekiah's for the Kingdom, 2 Chron. 29.21.

Sixthly, After the ſame manner doth Balaam Sacrifice to the Lord here, tho' he brought it with a wicked mind (as Prov. 21.27.) hoping to bribe the God of Iſrael, and to bring him over to Balak's ſide for his own ends, wherein he abuſed the Ordinances of the bleſſed God unto Curſing and Cruelty.

Seventhly, This is made more manifeſt in v. 4. where Balaam vainly boaſteth unto God himſelf of his Religious Devotion, proudly glorying in his good works, and ſuppoſing that God would be pleaſed with his many Altars and Sacrifices, ſo would gratifie his requeſt for Curſing his People, but God would not hear him, Deut 23.5. for obedience is better, I Sam. 15.22.

The Third Remark is, This Worſhip of Balaam was a Gallimaufry, and Hodg-podg Worſhip, having in it (at the beſt) a wicked mixture of true and falſe Worſhip; ſuppoſe it were a Worſhip to the true God, yet was it done upon the High-Places of Baal, Numb. 22.41.

And ſo was it an halting between two Opinions, ſuch as was I King. 18.21, ſuch an unſtable Man the Apoſtle calls double-minded, &. Jam. 1.6.8. an Ambidexter in Religion, like Redwald King of the Eaſt-Saxons, (the firſt that was Baptized) who (as Cambden relates) had in the ſame Church one Altar for the Chriſtian Religion, and another for Sacrificing to Devils; and a Loaf of the ſame leaven was our reſolute Rufus, that painted God on the one ſide of his Shield, and the Devil on the other, with this deſperate Inſcription [In utrumgne paratus] I am ready for either, catch that catch can; or this was ſuch a ſinful mixture as was that Worſhip of thoſe Mongrels, 2 King. 17.28, 29.32, 33, 34. who feared God, and feared him not; that is, rightly, for they feared him only for his Lions that he ſent to ſlay them, not truly, nor totally, for God will not part ſtakes with the Devil at any hand; a Religion which is a mixture of true and falſe is a meer Irreligion, becauſe 'tis contrary to (1.) God's Command of having no other Gods before him, and (2.) To God's Covenant, which Heathens have nothing to do with: Such a Mongrel Religion was that of their Natural Nephews the Samaritans, John 4.22. Nor is that of the Romaniſts any better, being call'd a Worſhipping of Devils, Rev. 9.20. Notwithſtanding their diſtinction of Latria, and Doulia, which cannot excuſe them, tho' they, as the old Samaritans, thought themſelves the only right Worſhippers, as the Mahometans hold themſelves the only Muſulmans, or true Believers.

The Fourth Remark is, Balaam's Hypocriſie hath manifold Diſcoveries, and Derections here; as

Firſt, Whereas he Erected Seven Altars in Baal's High-Places, to Conſult with God, he ſhould firſt have Conſulted with God whether ſo many Altars might be erected, and in ſuch a place, &c.

Secondly, Whereas his Altars and Sacrifices were deſigned to ſupererogate and to bribe God for countenancing his curſed and curſing Contrivances; as Balak had bribed him with Rewards to Curſe Iſrael whom God had Bleſſed: He ſhould rather have diſſwaded Balak from his Wicked Enterprize by the word of God, who had forbad him to Curſe Iſrael, Numb. 22.12.

The third Diſcovery of Balaam's Hypocriſie is; Whereas the holy Patriarchs uſed but one Altar in a place, tho' many Sacrifices, Gen. 8.20. and 12.7. and 13.4, 18. and 26.25. and 33.20, and 35.3. Exod. 17.15. and 24.4, &c. For the Altar was an Ordinance of God, which ſanctified the Oblation, Matth. 23.19. and was a figure of Chriſt, Heb. 13.10. John 17.19, &c. yet here Balaam (out of a pretended ſupererogating Sanctimony) muſt have his ſeven Superſtitious Altars, as if Chriſt were divided, 1 Cor. 1.13. and as if his ſeven Planets were his ſeven Saviours. Thus Balaam led the Van of all thoſe following Idolaters, who after his example accuſtomed themſelves to the uſe of many Altars (which was not uſed à primo Inſtituto, Exod. 20.24, 25, 26.) as appeareth, 2 Kings 18.22. Jer. 11.13. Hoſ. 10.1. and 12.11. Amos 3.14. Iſa. 17.8. and thoſe many Altars were multiplied to ſin, Hoſ. 8.11, &c.

The fourth Diſcovery of his Hypocriſie is, Balaam's bidding Balak to ſtand by his Burnt-Offerings, p. 89and not go along with him to obſerve whether God would have reſpect to his Perſon and to his Offering; for this was God's old way of acceptance with Abel (who ſtood perſonally preſent by his Sacrifice while it was burning) his Perſon was firſt accepted of, and then his Offering, Gen. 4.4, 5. Heb. 11.4. whereas Balaam could not want ſo much knowledge, as to be ignorant that the moſt High and Holy God would not accept either of a Pagan Perſon, or Idolatrous Prince that worſhipped Chemoſh, Numb. 21.29. or any of his Superſtitious Sacrifices, Numb. 23.3.

The fifth Diſcovery is; Though Balaam went now from Balak to meet with Inchantments, and to conſult his Signs of good luck, Numb. 24.1. yet doth he (as all falſe Prophets do) cover over his Conjurations with a colour of conſulting with God, whom he pretends to name to Balak, yet might intend by that name either Baal, or that Daemon by whom he ſought his Divinations: For that clauſe [He went not, as at other times] Numb. 24.1. doth plainly demonſtrate, that all his former Altars and Sacrifices, and his Conſultations (pretendedly with God thereby) were by that wicked Art of Sorceries, Inchantments, and obſerving of Fortunes ſuch as the Pagan Diviners uſed, Deut. 18.10. and 13.14.

The ſixth Diſcovery is; That notwithſtanding Balaam's Apiſh Imitation of that godly Cuſtom in thoſe days of ſeeking the Lord, and obtaining of his favour by Sacrifice, Gen. 46.1, 2, &c. 1 Sam. 13.9, 12. Hoſ. 5.6. yet in all theſe pretences Ran he ſo greedily after the wages of wickedneſs, that all his endeavours were to get Iſrael curſed, forgetting God's Oracle, Numb. 22.12. and his own dangers by the Sword of the Angel ſo hardly eſcaped. Thus, let favour be ſhewn to the wicked, yet will he not learn Righteouſneſs, Iſa. 26.10.

The fifth Remark is; If a Southſayer could ſay, [Peradventure the Lord will come to met me] ver. 3. even then when he fought God with Inchantments, Numb. 24.1. and if God met Balaam ſo, when ſeeking his Signs of good luck, ver. 4. how much more may the Saints of God ſay without a peradventure, ſeeing the Seed of Jacob never ſeek the Lord in vain, but concerning the work of his hands may command him, Iſa, 45.11, 19. If God vouchſafed to meet a Sorcerer (who ſought him in a wicked way, by Magick Spells, and for a wicked End, to curſe Iſrael) much more will he meet his own Servants that ſeek him in ſincerity, &c. Iſa. 64.5.

The ſixth Remarks is; God not only met Balaam, but alſo put a word into his mouth, ver. 5. which was not done for the Sorcerer's ſake, but for the ſake of his Servants, the Children of Iſrael. Thus when Nebuchadnezzar uſed Diabolical Divinations, being unreſolved whether he ſhould firſt War againſt the Jews, or againſt the Ammonites, the Lord ſo diſpoſed of his Divining Lots, that he firſt falls upon Jeruſalem, and ſignified the ſame to his Prophet, Ezek. 21.19, 23. The former God over-ruled in a way of Mercy to Iſrael, but the latter in Wrath to the perfidious and God-provoking Jews for their more ſpeedy Deſtruction.

The ſeventh Remark is; This word that God put into Balaam's mouth, was not polluted by him, but ſtill preſerved its own genuine and divine Purity, tho' put into the prophane mouth of a peſtilent Southſayer. Philoſophy indeed ſaith, that [quicquid recipitur, id recipitur ad modum recipientis] The choiceſt and moſt generous Liquors will receive an unſavoury Tincture, imbibed from the muſty Veſſel that is the Receiver of them. But here was ſomething extraordinary, and above Nature's reach. This word was God's, and not Balaam's; it only paſſed from him, or through him, as Man's ſpeech doth ſometimes through a Trunk, which yet is neither bettered, nor made worſe by the elegancy or rudeneſs of the ſpeech uttered through it. Balaam did not eat God's word (tho' he had it put in his month) as Jeremy did, Jer: 15.16. nor did he truly believe what he had ſpoken, as David did, Pſal. 116.10. and after him the Apoſtle Paul, 2 Cor. 4.13. no more did the ſage Seneca his Divine Sentences, &c.

The eighth Remark is; The Lord gives no diſtinct Anſwer to Balaam's boaſtings of his many Altars and Sacrifices, as if thereby he had merited God's favour in gratifying his deſign of curſing Iſrael; no notice God takes of his vain-glorying in ſuch blind Devotions; nor did he at all regard either him or them, Deut. 23.5. eſteeming Obedience better than Sacrifice, I Sam. 15 22. and to do Juſtice, Prov, 21.3. the Sacrifices of the wicked being an abomination to the Lord, Prov. 15.8. therefore God ſends him back with a bleſſing upon his People, contrary to his own and Balak's both deſire, deſign, and expectation, &c.

The ninth Remark is; As the preparation of the heart, ſo the anſwer of the tongue are from the Lord, Prov. 16.1. Balaam muſt not anſwer Balak what was moſt pleaſing to them, but what was moſt pleaſing to the Lord. It muſt not be according to the Idols p. 90of their hearts (the Images and Imaginations of both Balak and Balaam) but it muſt be according to the Idea of the Divine Decree; and therefore it is ſaid, That God put the Anſwer into Balaam's mouth. It was none of his own Anſwers; and as it came not from him originally, ſo it could not be polluted by him actually; ut ſuprà.

The tenth Remark is; What a bleſſed Record is the Scripture of Truth? that Moſes ſhould be made able to know all that was ſaid and done by Balak and Balaam againſt Jſrael here, and to Record them alſo in all their Circumſtances, for the Inſtruction and Comfort of all ſucceeding Generations of the Church, Rom. 15.4. Moſes muſt not learn thoſe Hiſtorical paſſages from any mortal Man, but from the All-knowing God; he had them by Divine Revelation.

Now come we to Balaam's Parables, which are ſeven in number, as his Altars and Sacrifices were: For ſeven times he is ſaid to take up his Parable, Numb. 23.7. and 18. and Numb. 24 3. and 15. and 20. and 21. and 23. in all ſeven times.

The Remark in general is; [Vaiiſha Meſhalu] He took up his Parable, from Maſhal Dominari, as having a Dominion, and powerful Influence to captivate the minds of thoſe that hear them: And here God ſpeaks by Balaam to Balak and his wicked Moabites in Parables, that hearing, they might hear, and not underſtand, as in Luk. 8.10, &c. The firſt of thoſe ſeven Parables affords us ſundry Remarks.

As, firſt, Balaam begins with a thundring Voice, ſaying, Balak hath call'd me from Meſopotamia, my Countrey that lays betwixt two great Rivers Tygris and Euphrates (as the word Meſopotamia ſignifies) to curſe and deſie Iſrael, ver. 7. but (ſaith he) How ſhall I curſe, whom God hath not curſed? &c. ver. 8. whereby God by Balaam's mouth reproves Balak for ſending ſo far twice to fetch him, who of himſelf could do nothing to gratifie him in that curſed Deſign; and wherein alſo Balaam openly proclaims the vanity of his own Magick Art: See Iſa. 47.12, 13, 14. Oh what an eaſie thing it is to wag a wicked Tongue! yet without God's leave Balaam cannot do it againſt God's Iſrael. How eaſie is it for God to bind the hands of all Kings to the Peace, who thus binds this Southſayer's Tongue to the good behaviour, and makes him bleſs whom he would have, curſed.

The ſecond Remark from this firſt Parable is; All Occaſions and Circumſtances which the wicked propound to themſelves, a their beſt Advantages againſt the godly, the Great God over-ruleth, and turneth them to their worſt diſadvantages for his Peoples eaſe, and for the accompliſhment of his own good Will; as here, ver. 9. Balak leads Balaam to an high Hill, that he might have from thence a fuller proſpect of the whole Camp of Iſrael in the Valleys, and ſo more eaſily curſe them in every part of that numerous Army: But when Balaam beheld them, and (as the Greek and Targum Jonathan explained it) conſidered the vaſtneſs and prodigious dimenſions of Iſrael's Army, he was ſtruck into ſuch a conſternation, that as one amazed, he could not curſe them, but on the contrary, was over-powered to bleſs them; not much unlike Peter (aſtoniſhed at Chriſt's Transfiguration) who wiſt not what he ſaid, Luk. 9.33. Balaam's Tongue bleſſeth Iſrael, while his Heart withed a curſe to them.

The ſecond Remark is; A ſeparated People are a bleſſed People; not only in the mouth of Balaam here, but alſo in the mouth of God himſelf, 2 Cor. 6.17, 18. Balaam bleſſeth Iſrael here with their dwelling alone, as ſeparated from other People's, both by Laws, Manners and Religion, as a ſingular peculiar People of God, Exod. 19.5. Levit. 20. v. 24, 26. Ez…a 9.2. And as this phraſe [dwelling alone] ſignifies Iſrael's Excellency above all other People, ſo it doth their Safety alſo, Jer. 49.31. and their ſufficiency of all proviſions from their God, inſomuch that they ſhould neither need, nor fear any other People, Deut. 33.28. therefore (ſaith Balaam) They ſhall not be reckoned among other Nations, ver. 9. that is, they ſhall not be mingled with them, nor change their Religion for theirs, but live ſeparate from them in the ſervice of God. Thus Chriſt ſaith) That he hath choſen his Church out of the World, Joh. 15.19. and 1 Pet. 2.9. Yea and this gracious Privilege the Church and Children of God do apply to themſelves [We know that we are of God, and the whole World lyeth in wickedneſs, 1 Joh. 5.19.

The fourth Remark is; Balaam's mouth is made to confirm that great Promiſe which God made firſt to Abraham, Gen. 13.15. and 22.17. and after to Jacob, Gen. 28.14. when he ſaith, ver. 10. Who can count the duſt of Jacob? or (as the Chaldee reads it) the numberleſs number of their little ones, &c. Thus the great God over-ſhot the Devil in his own Bow, as to this matter alſo; for whereas Balak envied the vaſt numbers and multitude of Iſrael, and would therefore have them curſed, that thereby they might by his hands be diminiſhed, Numb. 22.3, 5, 6. but Balaam here is over-ruled by Almighty God, and conſtrained by force to utter a bleſſing for their farther Increaſe, &c.

p. 91The fifth Remark is; Yea Balaam is forced to pronounce a greater bleſſing upon Iſrael here, ver. 10. not only as they were a People happy in this life, both for multitude and ſafety, but alſo in their death too, as they were a righteous People, whoſe Righreouſneſs ſhould deliver them from the Curſe of death, Prov. 11.4. and not be killed by it, as Jezebel's Children were, Rev. 2.24. becauſe the Iſrael of God have a Righteouſneſs which is by Faith in Chriſt, Phil. 3.9. therefore they ſhall not die as the wicked do, whoſe expectation then periſheth, Prov. 11.7. and their Hope upon a dying Bed is but as giving up the Ghoſt, which is but cold comfort, Job 11.20.

The ſixth Remark is; As bad as this Soothſayer Balaam was, yet was he not ſo bad as thoſe brain-ſick Notioniſts, that dare deny the Immortality of the Soul of Man; for herein he is Orthodox and not Heterodox, in pronouncing the different ſtate of the righteous and of the wicked after death. Hereupon he prays, [Let me die the death of the Righteous, &c.] ver. 10. which would have been altogether a vain and ſuperfluous Requeſt, had he believed that the Soul died with the Body; if ſo, the death of the righteous could not be better nor more deſirable, than the death of the wicked; and the laſt End of the latter, would be as good as the former.

The ſeventh Remark is; Even wicked men may deſire to die the death of the righteous, tho' they never endeavour to live the life of the righteous. Thus Balaam did (as many do) deſire the End without the Means; whereas the Means are ordained of God as well as the End, Act. 13.48. and ought not, nay, cannot be ſeparated. There muſt be Holineſs, before there can be Happineſs, as Heb. 12.14. No ſeeing of God without holineſs; and the end of Faith is the Salvation of the Soul, 1 Pet. 1.9. and the righteous have a bleſſed Reward after this life (as their End) in Heaven, Matth. 5.12, &c.

The eighth Remark is; Bare deſires of an happy death will not do; for ſuch deſires without endeavours after an holy life alſo, are like Rachel, who was beautiful, but barren. Therefore Men uſually, as they live, ſo they die. For Balaam here, who lived the life of the wicked (being a Servant of Satan in his Sorcery) died the death of the wicked, notwithſtanding thoſe ſpecious deſires after a better death, wherein this Miniſter of Hell transformed himſelf into an Angel of Light, and Miniſter of Righteouſneſs, yet his end was according to his works, as the Apoſtle telleth us of all ſuch, 2 Cor. 11.15. for as he lived, ſo he died among the Enemies of God by the Sword of Iſrael, Numb. 31.8.

Thus far Balaam's firſt Attempt againſt Iſrael extendeth, wherein the God of Iſrael over-powered him in this Attempt. Now come we to Balaam's ſecond Attempt, wherein we have theſe three parts; (1.) The Occaſion; (2.) The Advantages; and (3.) The Diſappointment. Firſt, The Occaſion was Balak's expoſtulation with Balaam, for acting quite contrary to his expectation, which conſiſts of Balak's Accuſation, and of Balaam's, Apology and Anſwer to his Accuſation, ver. 11, 12.

The firſt Remark is; From Balak's accuſing Balaam, tho' Balak pretended great Devotion in ſerving God by his Altars and Sacrifices, yet he intended only to ſerve himſelf upon God; for he reſted not in the Anſwer of God by Balaam, but oppoſed his own will againſt God's will; unjuſtly calling God's Friends his Enemies, tho' they paſſed by his Borders in peace; and now being croſſed in his curſing and curſed Contrivances, he hot only repines at God's bleſſing Iſrael, but boldly blames Balaam for pronouncing it … all which are diſcoveries of Balak's Hypocriſie, Malice, Pride and Prophaneneſs.

The ſecond Remark is from Balaam's Anſwer unto Balak's Accuſation, v. 12. tho' Balaam wanted no will to Curſe Iſrael for Balak's Wages, yet he acknowledges God's reſtraint lay ſo ſtrong upon him that he could not do what he would, therefore he tamely takes and bears Balak's blame, but ſtill ſhifts it off from himſelf, and lays it at the Lord's door, for laying that compulſive neceſſity upon him; and withall, he pretends his own Care and Conſcience in obſerving God's Command, ſaying [Otho Eſhmor Ledabber] muſt I not be careful to keep cloſe to God's word only? Thus thoſe two Hypocrites mocked one with another; thus Cato could ſay [Poteſt Augur Augurem Videre, & non Ridere?] Can one Soothſayer ſee another, and not laugh together to obſerve how they cheat the World with their Fortune-telling? However, the Lord that ſitteth in Heaven looks and laughs, and hath them all in deriſion, Pſal. 2.4.

The Third Remark is, This was the occaſion of the 2d Attempt, wherein Balak, failing in his firſt, doth not deſiſt, but takes new meaſures here; ſo unwearied are wicked men in their wicked Deſigns: Oh what a ſhame is it for us to complain of wearineſs in the good ways of God! Mal. 1.13. Balak (ſuppoſing that Balaam was affrighted with his proſpect of ſo prodigious a multitude) perſuades him to a change of place, where he might ſee only ſome part of the Camp of Iſrael, and where he might ſacrifice (as p. 92before) and fall to his Prayers, or rather Charms, that by his Faſcinations or bewitching look on one part, he might (in their Name) curſe the whole Camp. This was Balak's renewed method, ver. 13, 14, 15. The like Superſtition and Folly in changing of Places, we find Recorded afterwards in the ſilly Syrian's, who (being foiled by Iſrael on the Hills) would fight with them again in the plains, 1 King. 20.20, 23. As this was an old device of the Devil, who taught Amalek (when they could not cut off the whole Camp of Iſrael, Exod. 17.12, &c.) to kill the hindmoſt of Iſrael, even all that were feeble behind the Camp, Deut. 25.17, 18. So it was likewiſe afterwards the Policy of that Dragon, who when He could not Devour the Church that had Eagles wings to eſcape with from him, being, wroth went to War with the Remnant of her Seed, Rev. 12.7, 13.

The Fourth Remark is, the ſucceſs of this ſecond Attempt, namely, a ſecond Diſappointment, for Balak asks Balaam, what word the Lord had put into his Mouth at this Time, ver. 16, 17. and Balaam takes up his Parable the ſecond Time, ver. 18. and inſtead of a Curſe pronounces again the Bleſſing, ſaying [Riſe up Balak] to receive the Lord's Word with Reverence, as Eglon did, Judg. 3.20. Gen. 49.33. [God is not as Man to repent, &c.] of his abſolute Decrees, though He may do of his Conditional Promiſes, ver. 19. Thus Balaam doth reprove Balak of his groſs miſtake in endeavouring to reverſe God's decreed Bleſſing upon Iſrael, with his multiplied Altars and Sacrifices, ſhewing, that though Man ſtand not to his Promiſes upon four Reaſons, 1. Becauſe He oft fallaciouſly promiſeth. 2. And as oft repents of his Promiſe. 3. Becauſe ſomething falls out at unawares, which either diſenables the Promiſer to perform, or the Perſon (to whom the Promiſe is made) doth diſoblige his Friend, and renders Himſelf incapable of the performance. And 4. It may be the thing promiſed is beyond the abilities of the Promiſer. All which Caſes and Cauſes can have no coincidency with the Lord.

The Fifth Remark is, the determined Benediction of God is no way reverſible by Man, this Balaam doth acknowledge, ver. 20. for the Gifts of God are without Repentance, Rom. 11.29. The Strength of Iſrael will not lie, He is not a Man that he ſhould repent, 1 Sam. 15.25. Though the Scripture ſometime ſpeaketh ſeemingly of God's Repenting, as Gen. 6.6. Amos 7.3▪ 6. Jer. 18.8. yet are theſe Expreſſions only according to our capacity, as they are foreign dicta, ſo they are foreign Intellecta, ſpoken after the manner of Men; but taken by our underſtandings, as it beſeemeth the Majeſty and Honour of God: When Repentance is attributed to God, it noteth only the Alteration of his Actions, but no alteration or change of his Purpoſe or Decree which is immutable, 'tis Mutatio Rei, non Dei, effectus, non affectus, facti non Conſilii: 'Tis not a change of his Will, but of his Work, Repentance with Man is the changing of his Will, but Repentance with God is only the willing of a change. There is no ſhadow of any change in God, Jam. 1.17. So that in thoſe Words [Hinneh Barék likachti, &c. ecce benedi…ere accepi, &c.] Balaam preacheth the unchangeableneſs of God's Love to his People, and that neither Principalities, nor Powers, nor Magical Inchantments can ſeparate them form God's Bleſſing in Chriſt, Rom. 8.38.

The Sixth Remark [from ver. 21.] is, Balaam in this ſecond attempt cannot curſe, but bleſſeth I…rael the ſecond Time, and that with the bleſſedneſs of Juſtification in the free and full Pardon of all their Sins. Concurring here with David, who pronounceth them bleſſed, whoſe Iniquities are forgiven, and whoſe Sins are covered, &c. Pſal. 32.1, 2. as likewiſe with the Apoſtle Paul after David, Rom. 4.7. Holding forth Believers Juſtification in the ſight of God, by the ſame Expreſſions of the Pſalmiſt: For not to behold, or ſee Sin in ſinful Men, is (according to Scripture-phraſe) God's hiding his Face from our Sine, Pſal. 51.9. blotting out our Iniquities, and remembring them no more, Iſa. 43.25. and Heb. 8.12. and when God pardons his People, then their Iniquities (though ſought for) ſhall not be found, Jer. 50.20. The contrary to this God is ſaid to do unto Unbelievers, Their Iniquities are remembred, and not blotted out, their Sins are before tho Face of the Lord continually, Pſal. 109.14, 15. (ſo Pſal. 90.8.) and therefore God is angry with them every day, Pſal.7.11.

The Seventh Remark is, the ſtrange Inferences which the Antinomians draw from this Text, ver. 21. That God ſaw no kind of Sin in Jacob, no manner of Tranſgreſſion in Iſrael; and from hence conclude, that God feeth no Sin in his Elect, no manner of Iniquity in his juſtified ones, that the very being of their Sins is aboliſhed out of ſight, that God is never diſpleaſed with his People, no not, when they fall into Adultery or the like heinous Sins, and that though they fall thus foully, yet God cannot be angry with them, no not with a fatherly diſpleaſure, &c. All which is moſt aſſuredly a wringing Blood, and not Milk, out of this ſacred Scripture, the tendency whereof p. 93muſt unavoidably corrupt ſound Doctrine, and deprave ſolid Piety in good manners of humane Converſation: That this cannot be the genuine and proper ſenſe of this Text, may thus be made apparent.

Firſt, Out of this very Hiſtory and the Truth of God's Word; for how can it be ſafely ſaid, that God ſaw no manner of Sin in Iſrael, when as He ſo oft complains of their Sins, and both threaten'd and puniſh'd them for their Tranſgreſſions, Exod. 32.9. Deut. 9.13, 27, 28. Pſal. 78.60, 61.

Secondly, Balaam himſelf did not take his own Words in any ſuch Senſe, for then it had been a vain Project of his Diabolical Counſel to ſet the faireſt Faces of the Daughters of Midian, &c. before the Eyes, of the, Iſraelites, whereby to entice them firſt to Adultery, and then to Idolatry, which had been ridiculous, if Balaam had apprehended, that God neither could nor would behold any Iniquity in Iſrael, whereby to provoke him unto Anger.

Thirdly, Nor need we be ſo ſolicitous about the ſenſe of thoſe Words which were uttered by Balaam, who was a wicked Man, and loved the wages of wickedneſs, and thereupon endeavoured by his Enchantments to curſe Iſrael, whom the Lord had bleſſed; ſave only that they are generally believed to be the Words, not ſo much of Balaam (upon which account they might be paſſed over in ſilence without ſcruple, for it matters not what ſuch a mad Man belcheth out) as of the Holy Spirit, who over-ruled the Tongue of this mad Prophet, and made him ſpeak the Wiſdom of God in a Myſtery, and which can never contradict it ſelf in other places of divinely inſpired Scriptures, every where ſcattered, to ſhew how the Sin of the Saints are of the blackeſt Hue, and of greateſt Provocation to God's pute Eyes, as they are the Sins againſt the greateſt Light and Love, &c. therefore this Text ought not to be turned (as it is by Noveliſts) to palliate the Myſtery of Iniquity.

Fourthly. Nor doth Balaam here ſpeak of the better fort of Iſrael only, who were juſtified by Faith, and by their walking with God in an Holy Converſaion, and therefore they might be reputed Righteous; but he meaneth the whole Body of the People, becauſe they were now the Object both of Balaam's ſight, and of Balak's ſpight, whom (He deſired) to be curſed, and with many of whom God was not well-pleaſed, 1 Cor. 10.5. &c. yea, and who are frequently charged with many heinous Iniquities, Act. 7.42. Pſal. 106.37. Exod. 32.32. and 33.3. &c. All which Provocations God cannot in any ſound ſenſe be ſaid not to ſee, for it God ſhould be Ignorant of any thing, He could not be Omniſcient (as he is, Heb. 4.13. Joh. 20.17, &c.) and ſo by conſequence could not be God.

Fifthly, There is indeed this Interpretation of the Words, which hath a Truth in Theſi, or in the thing it ſelf, namely, that God looking upon his Elect through Chriſt, ſeeth no more Sin in them, than is inherent in their Saviour, for they are made the Righteouſneſs of God through Chriſt by Imputation, as Chriſt was made unrighteous by Imputation of their Sins upon him, 2 Cor. 5.21. yet this is impertinent to this Text, which ſpeaketh of the whole Body of Iſrael, good and bad, &c.

Sixthly, But becauſe the Word [Aven] rendred Iniquity, ſignifies alſo and Idol, Iſa. 66.3. and Beth-Aven, Hoſ. 4.15. an Houſe of Vanity or Idolatry, and the other Word [Gnamal] rendred perverſeneſs, ſignifies Labour, Toil, or Drudgery, ſuch as is in Idolatrous Worſhip (as the Worſhippers of Baal wounded themſelves, &c 1 King. 18.28.) Therefore the Senſe, that ſeemeth moſt approved of this Text, is, that God ſaw at this Time, no peccatum flagrans, no heinous Iniquity flaming in God's Eyes, and ſtinking in his Noſtrils, ſuch as Idolatry is (for the Golden-Calf worſhip was immediately (upon Moſes's return from the Mount) demoliſhed) nor yet Adultery, to which Balaam afterwards brought Iſarel by his Peſtilent Counſel, and ſo put them under God's great diſpleaſure, Numb. 25. when he ſaw none of his Inchantments could take hold of this People at this Time without thoſe Provocations.

The Eighth Remark is, The bleſſed Eſtate of a People, conſiſts principally in the preſence of God with that People; herein chiefly lay Iſrael's bleſſedneſt, which Balaam could not reverſe with his curſing Inchantments, for 'tis ſaid [His God is with him.] ver. 21 [No Nation was like them in having God ſo nigh them] Deut. 4.7. therefore, when Iſrael's Idolatry had incens'd the Lord to ſay [I will not go up in the midſt of thee, leſt I conſume thee in the way, &c.] Exod. 33.3. then Moſes pray'd [Let the Lord go amongſt us, &c.] Exod. 34.9. So that this Phraſe [God is with them] ſignifies Iſrael's State of Favour with God, without which they could have no fellowſhip with him, 1 Job. 1.6, 7. and while they, were under God's banner of Love, they were out of the Gun ſhot of Balak; and no leſs than Cannon-proof againſt all the Curſes of Balaam: the ſame Senſe hath p. 94Immanuel, Deus nobiſcum, Chriſt with us; 'tis our great Privilege alſo to be a People nigh unto the Lord, Pſal. 148.14.

The Ninth Remark is, The Preſence of God gives not only Preſervation to a People, but alſo Privileges them with Joy and Triumph over all their Enemies: Here Iſrael had likewiſe [The ſhout of a conquering King among them] ver. 21. Hereupon Abijah diſſwaded the ten Tribes from warring againſt Judah, &c. ſaying [Behold God is with us for a Captain General, and his Prieſts with the Silver Trumpets (Numb. 10.9.) ſounding a Triumph, &c.] 2 Chron. 13.12. As the ſounding of theſe Silver Trumpets (being of God's own appointment, &c.) threw down the Walls of Jericho, Joſh. 6.16, 20. repreſented by Rams-horns with a ſhout, &c. and diſcomfited Midian, Judg. 7.20. So the Joy of the Spirit of Chriſt (the King of Saints, Rev. 15.3.) throws down the ſtrong holds of Satan in us, and cauſeth us to Triumph in Chriſt over all our Enemies, 2 Cor. 2.14. Rom. 8.33, 34, 37.

The Tenth Remark is, Man's way is not directed by himſelf, but his ſteps are ordered by the Lord, Jer. 10.23. Pſal. 37.23. Balak telleth Balaam, [There is a People come out of Egypt] Numb. 22.5. As if they had come from thence of themſelves, and like a vaſt number of outragious Robbers, they came to plunder other Nations, and to poſſeſs themſelves of their Lands, where being Strangers, they had no juſt right, &c. wherein God is not in all his Thoughts, Pſal. 10.4. for in all this, He concealeth, how God had of old promiſed the Land of Canaan to Iſrael, Gen. 15.18. and how the Canaanites Sins were grown now ſo great, that their Land would ſpue them out, Levit. 18.24, 25. nor ſpeaketh He one word of Iſrael's hard Bondage and injurious Oppreſſions in Egypt, for which God pitied them, and brought them thence by an high Hand, and out of Egypt called his Son, Exod. 4.22, 23. Hoſ. 11.1, &c. Hereupon God makes Balaam's Mouth to anſwer Balak's complaint of Iſrael's Excurſions out of Egypt, and their Invaſions of other Countreys, ſaying [God brought them out] Numb. 23.22. and again, the ſame words, Numb. 24.8. to ſhew, that Iſrael's motions were not of themſelves, but of the Lord.

The Elventh Remark is, God gives his Church and Children, the ſtrength of an Ʋnicorn, ver. 22. and Numb. 24.8. in Balaam's third Bleſſing, 'tis confirmed again: And ver. 9. with ver. 24. of Chap. 23. God gives them alſo the Courage of a Lion: The Strength of an Ʋnicorn is great, Job 39.11. therefore the proweſs of a People is ſet forth by this ſimilitude, Deut. 33.17. this Beaſt is much commended in Scripture, Pſal. 92.10 and 22.21. Job 39.9, &c. So God giveth the Strength of an Ʋnicorn to his People, Pſal. 68.36. by which they overcome the World, 1 Joh. 5.4. and the Wicked one, 1 Joh. 2.14. and Sin (as well as Satan) Rom. 6.14. He renews their ſtrength ſo, that they run and are not weary, &c Iſa. 40.31, and God gives them the courage of a Lion, making them bold as Lions, Prov. 28.1. and 30.30. this bleſſing of Judah, Gen. 49 9. is applied to all Iſrael, which are in Chriſt, the Lion of the Tribe of Judah, Rev. 5.5. 2 Sam. 22.38. as David did, ſo the Church ſhall do, Mic. 5.8, 9.

The Twelfth Remark upon Balaam's ſecond Attempt is, the Diſappointment of it, being over-power'd by a Divine Power, and made as ſucceſſeſs as was the first: Balaam acknowledgeth, ver. 23, 24. that his going to meet Inchantments theſe two times bypaſt to curſe Iſrael was all in vain, becauſe the Lord wrought for Iſrael, and would the next Year work more wonderfully for them in drying up Jordan, and demoliſhing the Walls of Jericho, and in conquering Canaan, &c. then did Iſrael (after his long couching in the Den of Egypt, and in the Wilderneſs) rouze up like a couragious Lion, and devoured his Prey. This mad Prophet is made to Propheſy all theſe things, and therein to aſcribe the Honour of all the Valiant Acts of Iſrael unto the Lord of Hosts, their noble exploits were not to be done by themſelves, but by God for them, as in Pſal. 44.1, 2, &c. accordingly, 'tis ſaid, the Lord works all our works in us and for us, Iſa. 26.12. God worketh in us both to will and to do, Phil. 2.13. and as he begins a good work in us, ſo he will perform it, &c. Phil. 1.6.

Here begins Balaam's third Attempt, wherein three Particulars are obſervable, the 1. Is the Original. 2. The Organs. And 3. The Event.

1. The Original or Impulſive cauſe of this third Attempt was Balak's Indignation, to which is oppoſed Balaam's Apology in the Expoſtulation, ver. 25, 26.

2. The Organs, Inſtruments, or Means for promoting it, which were twofold, 1. The Tranſmutation of place again, ver. 27, 28. And 2. The Reiteration of Altars and Sacrifices, ver. 29, 30. Then follows

3. And Laſtly, The Event thereof, which is expreſs'd at large in Chapter the twenty fourth.

p. 95The Firſt Remark upon the firſt Particular, namely the Original is, Balak's breaking forth into a furious Phrenſie and Rage both againſt Balaam and againſt God himſelf, his Indignation now was ſo much incenſed and increaſed, as both to the rejecting of his own Mercenary Prophet, and to the reſiſting (this ſecond Time) the Revealed Will of the moſt High and Holy God, ſaying to the Soothſayer [neither Curſe ſIrael at all, nor Bleſs them at all] ver. 25. which Words bewrayed the King's wretched Spirit, for when he could do no Evil to Iſrael, He endeavours what he could to hinder them from all good: If Iſrael cannot be curſed, then let them not be bleſſed by thee: Whereas it cannot be in the Power of any Mortal Man, or Immortal Devils to divert or reverſe the Divine Bleſſing, that God hath decreed to beſtow upon his own People. If Iſaac the Patriarch could ſay [I have bleſſed Jacob, yea and he ſhall be bleſſed] Gen. 27.33. How much leſs may the fear of Iſaac (as God is call'd, Gen. 31.53.) and the God of Abraham, Iſaac, and Jacob, ſay the ſame Words in vain, therefore doth Balak ſay here [nor bleſs them at all] for they are bleſſed, and ſhall be bleſſed, Mangre the Malice both of angry Men and of enraged Devils; Gods gifts are without Repentance, Rom. 11.29.

The Second Remark is, Balak's Prodigious [Peradventure it will pleaſe God] ver. 27. when he had no grounds to think or hope it, both Place and Practice being ſo diſpleaſing to him, for his Practice was Charms, and Peor was a place of Idolatry. This Peor was the High Place, where the Moabites uſed to Sacrifice unto their Idol Baal, hence was it called Baal-peor, Numb. 25.2, 3, 18. and there they had a Temple called Bethpeor, or the Houſe of their Idol, Deut. 3.29. this proved a fatal Place to Iſrael after this, when Balaam (after the diſappointment of all his three Attempts) taught Balak to cast a stumbling-block, before them, Rev. 2.14. Numb. 31.16. ſeparating themſelves unto that ſhameful thing, Hoſ. 9.10. that ſhameleſs opening (as Peor ſignifies) for filthy Fornications, Jer. 11.13. hence Baal is oft turned into Boſheth, which ſignifies ſhame▪ as Judg. 8.35. and 9.7. 2 Sam. 11.21. and Eſh-baal, 1 Chron. 8.33. is call'd Iſh-boſheth, 2 Sam. 2.10. ſo 1 Chron. 8.34. with 2 Sam. 9.10. It was upon this Idolatrous Mountain, that Balak hoped to be heard of God in his Supplications this third Time with his new Altars and Sacrifices in a new place, ſaying [Peradventure it will be right in the Eyes of God] though he need never think it, for He it not a God, that hath Pleaſure in wickedneſs, Pſal. 5.4. nor in wicked Abuſers of Religion, in away ſo expreſly contrary to the Will of God, and for the Deſtruction of his own People: As Balak was unwearied in his wicked ways attempting three Times to deſtroy the Church, juſt as the Devil (his Maſter) three Times attempted Chriſt himſelf in three ſeveral places without ſucceſs: So Balaam was brought to acknowledge [that he must do God's Will] ver. 26. Though with no good Will at all: Thus Devils and Wicked Men muſt do God's Will, but oft full ſore against their own: Theſe were the hopeful Organs, Means and Inſtruments of an happy Iſſue.

The Third Remark is, The Event of this third Attempt, at large related, Chap. 24. where Balaam is over-ruled by the Spirit of God to bleſs Iſrael the third Time alſo, and was conſtrain'd likewiſe to lay aſide His Inchantments (ſuch as Pagan Diviners uſed, Deut. 18.10, 14. 1 Sam. 6.2, 6. and ſuch as he had uſed in both his former Attempts for Curſing Iſrael) when he ſaw they were not at all available with God, who was ſtill reſolved to bleſs his People: Nor was Balaam's Heart at all changed, with the change of Methods, but as he went with Balak to Baal-peor (which a changed Heart would not have dared to do) ſo he now ſeems to be more reſolved to Curſe Iſrael, without God's leave, and whatever came of it, ſo he might Content the King: He therefore is ſaid [to ſet his Face towards the Wilderneſs] where Iſrael lay incamped, not ſeeking a ſolitary Place, as before, to conſult with God or Devil, but being fully bent to Curſe, and nothing ſhould prevent it; He ſteels his own Forehead, and as it were to prevent the Lord, he reſolves to utter a Curſe ſuddenly againſt his People. The Chaldee Paraphraſeth, that he ſet his Face towards that Place of the Wilderneſs, where the Golden Calf was ſet up, as if looking upon that flaming Sin, He might for that Sin make bold to Curſe Iſrael.

Inquiry, What kind of Spirit was it, that came upon Balaam and over-rul'd him?

Anſwer, The Chaldee explaineth it, The Spirit of Prophecie from before the Lord reſted upon him, which (as Sol. Jarchi noteth) was to keep him from Curſing Iſrael, and thus a Spirit of Prophecie came upon Saul to reſtrain him from harming David, 1 Sam. 19.19, 20, 23. this was but a common Spirit or Gift of Prophecie, which God gives to the Wicked and Rebellious, Pſal. 68.18. and to thoſe caſtaways, Matth. 7.22, 23. and to Caiaphas, Joh. 11.51. to ſuch, common Gifts (though not ſaving) may be imparted: p. 96There be Dona Dei ſine Deo, God gives gifts when not himſelf. 'Tis ſometimes ſaid, the Lord came to Balaam, as he did to Abimelech, Gen. 20.3. and to Laban, Gen. 31.24. but 'tis never ſaid the word of the Lord came to him, as to Jeremy, Jer. 1.4. and to the reſt of God's Prophets: God never concredited his word to any but to his Prophets, of whom 'tis ſaid always, that the word of the Lord came to them.

Now Balaam begins his Third Bleſſing of Iſrael in a large Parabolical Oration, Numb. 24. from v, 3, to the 10th, wherein the Prologue, or Prolegomena, the Subject, Matter, or Subſtance, and the Epilogue or Epiphonema are to be diſtinctly obſerved.

Firſt, His Preface or Prologue, v. 3, 4. is his Exordium Attentionis, for moving Balak and the Princes to attend diligently unto thoſe Oracles which lie was about to utter, ſaying, The Parable I now take up, is not any fiction of my own addle-brain, but it is the Oracle of God Divinely Revealed to me. [My Eyes are now open, which were ſhut before] therefore I can ſpeak it of a certainty that Iſrael ſhall be bleſſed; for what can be ſurer than ſight? He is bleſſed, and ſhall be bleſſed, Gen. 27.33. I muſt and will ſtand to it, my eyes were indeed ſhut, that I could not ſee the Angel before the Aſs, but now the Spirit of God coming upon me, hath opened the eyes both of my Body and Mind.

The Firſt Remark from this prooemium is, The more a Wicked Man ſtrugleth againſt the Revealed Will of God, the ſtronger reſiſtance he frequently meets with, as did Balaam here.

The Second Remark is, Tho' Balaam had his eyes open to ſee the future bleſſed eſtate of others, yet was his mind ſo blinded ſtill with avarice and malice, that he could conſult no good for himſelf.

The Third Remark is, Becauſe the Hebrew reading is [Thus ſaith the Man whoſe eye is open] not eyes; ſome Rabbins hence conjecture, that Balaam was blind of one eye. However, he was blind of that eye of his Mind.

The Fourth Remark is, This Diabolical Soothſayer falls into a trance, v. 4. equally with the Divine Prophets of the Moſt High God, as Abraham, Gen. 15.12. and Dan. 8.17, 18. and Ezek. 1.28. and 3.23. and 43.3. and Revel. 1.17. Thus Saul alſo had his rapture and falling down into an extaſie, 1 Sam. 19.24. and all ſuch as had extraordinary inſpirations from an evil as well as a good Spirit, were thus tranſported.

The Matter or Subject of Balaam's Oration (which is the Second Part) conſiſts of three Particulars.

The Firſt is, His Encomium of the Iſraelites, from v. 6. to the 10th.

The Second is, the expoſtulation of this mad Prophet with the malicious King, from the 10th ver. to the 15th. then

The Third is, Balaam's double Prophecy, (1) Concerning Chriſt, relating to his Incarnation, Anceſtors, and Kingdom, from v. 16. to the 19. and (2.) Concerning the Deſtruction of many Nations, ſome neighbouring to Iſrael as of the Amalekites, v. 20. of the Kenites, v. 21, 22. then of the Aſſyrians, Hebrews, Greeks, and Romans, v. 23, 24. From the Firſt Part, to wit, Iſrael's Encomium.

The Firſt Remark is, An Hypocrite may ſee beauty and deſirableneſs both as to the life and death of God's own People, yet never partake of either himſelf. Balaam ſaw the goodly ſtate and holy life of Iſrael here, v. 5. as he had done their happy death, Numb. 23.10. like as a Surveyor of Lands takes an exact compaſs and account of other Mens grounds, of which he ſhall never enjoy one foot, &c.

The Second Remark from the Firſt Particular is, Balaam Propheſyeth of Iſrael's prodigious increaſe, and of the glory of its Kingdom, eſpecially in David and Solomon's Reign, but chiefly in our Lord Christ. All this he illuſtrateth by many Metaphors, as by Gardens, the moſt Fragrant and Odoriferous Trees planted by the Lord himſelf therein, as Pſal. 104.16. and well watered with ſtreams of a River to make all green and fruitful, v. 6, 7. to which the Scripture oft alludeth, in deſcribing God's favour to his Church, as Iſa. 58.11. and 61.11. Cant. 4.12, 16. Pſal. 46.4. and 65.9. Jerem. 31.12. Pſal. 1.3. but the Anger of God to his Church, makes her a Garden without water, Iſa. 1.30. and 5.6.

The Third Remark from the Firſt Particular alſo, is, He Propheſyeth likewiſe of Iſrael's Valour and Victories in the Conqueſt of the Amalekites, and their King Agag, 1 Sam. 15.8, &c Iſrael's King (namely Chriſt) Joh. 1.49. and 12.13, 15. being higher than Agag (the common name of Amalek's Kings, as Pharaoh was of the Egyptians) for Chriſt is higher than the Kings of the Earth, Pſal. 89.28. amongſt whom ſometime that Agag excelled. And he foretelleth moreover that the Kingdom of Iſrael ſhould be exalted by David and Solomon above all Kingdoms, but more eſpecially by our bleſſed p. 97Redeemer, whoſe Church and Kingdom is above all Kingdoms, exceeding and excelling them both in grace, glory, and everlaſting perpetuity▪ Iſa. 2.2. Dan. 2.44. and Rev. 11.15. and that as the Kingdom of Iſrael did ſwallow up the Kingdom of Amalck (proud Haman being the laſt of that Race we read of in Scripture) even ſo the Kingdom of Chriſt will ſwallow up the Kingdom of Antichriſt. Nor is this all that Balaam predicts, but alſo of the ſublime peace and ſupine ſecurity of God's Church after her Warfare, ſhe ſhall be able to hold faſt all her Conqueſts, ſaying, Nemo me impune laceſſit; none ſhall dare to rouze up this Lyon or Unicorn, who will break the bones of them that dare do ſo. We may well wonder at ſo many good words in the mouth of ſo bad a Man; 'tis no matter who is the inſtrument where God is die principal Agent: And laſtly, this Sorcerer curſeth himſelf, as deſiring to curſe Iſrael, therefore in God's account he did it, Qui, quia non licuit, noo facit, ille facit: v. 8, 9. with 7.

The Second Particular in the Oration is the Expoſtulation betwixt Balak and Balaam, wherein (1ſt.) We have Balak's accuſation of Balaam ſet off with thoſe Circurmſtances, (1.) The King's Anger, (2.) His ſmiting his hands together, (3.) Charges him with breach of Covenant. (4.) Diſcharges him, to be gone to his place; and (5.) Upbraids him with God's diſappointing him of that honour he would have given him, v. 10, 11. Then have we (2dly,) Balaam's Apologetical Anſwer for himſelf, wherein his Defence is (1.) Abſolute, affirming that he had broke no Covenant, but had told his Meſſengers that he could not exceed the Command of God. (2.) He tranſlates the fault from himſelf to the Lord, v. 12, 13. and (3.) That he might the more mitigate Bakak's Anger, he promiſeth to give the King ſuch peſtilent Counſel (before his departure) as whereby Balak might do great damage to Iſrael in another way, v. 14.

The Remarks upon the Second Particular follow in order;

As Firſt, From the Expoſtulation betwixt Balak, and Balaam; Balak's ſmiting his hands was a ſign of great grief and indignation againſt Balaam for ſuch an unſufferable diſappointment, therefore be claps his hands at him (in contempt) and hiſſes him out of his place, as 'tis ſaid Job 27.23. and Lam. 2.15. thus the Prophet of God ſmote his hands together as a ſign of his great ſorrow for his Peoples great ſin, Ezek. 21.14. and God himſelf is ſaid to uſe the ſame poſture, v. 17. as a ſign of his great diſpleaſure againſt their groſs iniquities; but more eſpecially God ſmites his hands at the Covetous Perſon, ſuch as Balaam was, Ezek. 22.13. and God's ſmiting his hands at him for deſiring diſhoneſt gain, was far worſe than Balak's.

The Second Remark is, Balak being now diſappointed of all hopes to effect or perfect his curſing and curſed purpoſe, leadeth not Balaam to any other place (as before) but turns him off with the deepeſt diſgrace, bids him be gone out of his ſight, flee to his place from whence he came, v. 10, 11. ſpeedily pack out of my preſence. N. B. God will make Wicked Men ſooner or later to give over their wicked Enterprises, as he did Balak here, ſo that Balaam was forced to club wits with Beelzebub, how he might make God fall out with his People.

The Third Remark is, Balak ſaid right in this, that God kept Balaam from unjuſt gain, but it was not for his ſake ſo much as for Iſrael's whom he would not have Curled, nor ſuffer Balaam to have wages for Curſing them; ſo that this mad Prophet, who ambitiouſly ſought for Treaſure and Honour, is ſent away with ſhame, and without the wages of wickedneſs, which he loved and coveted; for the wicked worketh a deceitful work, but to him that ſoweth Righteouſneſs, ſhall be a ſure reward, Prov. 11.18, 19.

The Fourth Remark is, Balaam acknowledges he could go no farther to gratifie Balak, tho' he gave him an Houſe full of Gold and Silver (yet would with all his heart have done it for an handful) he could not go beyond the word of the Lord, v. 13. Thus God befools Balaam, letting out his Tedder for a time, permitting him not only to go along with the Meſſengers of Moab, &c but alſo to erect Altars, and offer Sacrifices, and to uſe Inchantments for three times, then pulls him back with ſhame and ignominy; Thus God oft ſuffers Wicked Men to carry the Ball upon their foot, 'till they come almoſt to the Goal, and then defeats them of their golden dreams, and higheſt hopes, as he did this wicked Couple, Balak had not his will, nor Balaam his wages, God made fools of them both, pulling that morſel out of their mouths, which they had almoſt devoured.

The Fifth Remark is, Balaam before his departure gave Balak that peſtilent Counſel of ſeducing Iſrael to Idolatry, and Adultery, v. 14. and after put into practice, Numb. 25.1, &c. And tho' Moſes concealeth the Counſel in this place, becauſe (as Chaskuni ſaith) Balaam ſaid it to Balak in ſecret, yet afterwards God reveals and records it, Numb. 31.16. and our Lord relates likewiſe what this Advertisement or Doctrine of p. 98Balaam was in particular, Rev. 2.14. Balaam might aſſure Balak that at preſen the was in no danger of Iſrael, for God had Commanded that they ſhould not meddle with Moab, Deut. 2.9. but they ſhall ſubdue Moab hereafter; to prevent this evil, inſnare them, ſaith he, with thy Idols, &c. then God will become their Enemy. Thus Court Paraſites propound to Princes, Suavia potius quàm ſana Conſilia, pleaſing but peſtilent Advice, and ſo do officiouſly miſchieve them; yet Moab was deſtroyed after, 2 Sam. 8.2. and Jerem 48. at large.

The Third Particular of Balaam's Extatick Oration which is his double Prophecy concerning the Riſe of Chriſt, and the Fall of Nations, affords theſe Remarks;

Firſt, From his knowledge of Myſteries he ſo much magnifies in himſelf, ver. 16. Balaam ſaith he had the knowledge of the Moſt High, that is, not ſo much knowledge as the All knowing God hath; but (as the Chaldee Paraphraſt explains it) the moſt high God did illuminate him with this Prophetick knowledge; this Sentence is added here, more than was ſaid in his Preface or Prologue to move attention, v. 4. yet this great knowledge Balaam had, was but Intuitiva Mentis, conſiſting in the ſpeculations of his mind; it was not Directiva Vitae, not directing him to lead the life of the Righteous, that he might dye the death of the Righteous; he knew but by hear-ſay, as a Blind Man knows Colour; the eye may be clear, when the hand or leg are lame with a Palſie, his light did but ſerve to light him into utter darkneſs,he rebell'd againſt his light, Job 24.13. and periſhed.

Balaam had ſo much light of knowledge, that (ſome ſay) he ſinned the ſin againſt the Holy Ghoſt, in giving ſuch peſtilent Counſel to Balak, v. 14, &c.

The Second Remarks, is from Balaam's Prophecy of the Kingdom of Chriſt, ſaying, [I ſhall ſee him but not now, I ſhall behold him, but not nigh] v. 17. Wherein he profeſſeth, that he ſaw (by a Prophetick Revelation) the future Kingdom of the Church (the Iſrael of God… begun in David, but compleated in Chriſt (the Son of David) as if it were now preſent, tho' the event were yet a great way off. Balaam might ſay thus, either (1.) In the perſon of his poſterity, reſpecting thoſe Wiſe Men (his Countrey-Men) of the Eaſt, who came to Worſhip Chriſt at his Birth, Mat. 2.2. and then ſaw him, &c. or (2.) He might ſpeak it in his own perſon, that though he could not expect to ſee Christ coming in the Fleſh, his firſt coming, in this life, but he ſhould be ſure to ſee him in his ſecond coming to Judgment at the Reſurrection, for then [Every eye ſhall ſee him, and they alſo which pierced him,] Rev. 1.17. Tho' Balaam here was Orthodox in this profeſſion of his faith, yet had he no well-grounded hope to ſee Chriſt as Abraham did who ſaw him and rejoyced, John 8.56. Nor as Job did, who beheld him as bis Redeemer, &c Job 19.25.27. 'tis only the pure in heart that ſhall ſee him then to their comfort, Mat. 5.8.

The Third Remark is▪ The Riſing-Star (he foretells) may partly be meant David who ſubdued Moab, 2 Sam. 8.2. Pſal. 60.10. but chiefly 'tis Chriſt, who was uſher'd into the World by a Star, Math. 2.3. and calls himſelf the bright and Morning-Star, Rev. 21.16. who was not ſo bright and glorious at his firſt coming, but afterwards his glory increaſed to the brightneſs of the Sun, Mal. 4.2. the Diſciples beheld the glory of the Father in him, Joh 1.14.

Thus the Jews of old underſtood this Star for the falſe Chriſt who roſe among them in the days of Trajan the Emperour, and was called (in alluſion to this very Prophecy of Balaam) Bar-…ochab, that is, the Son of the Star, but he being after ſlain in Battel, the Jews ſeeing themſelves deceived, call'd him Bar-chozibah, the Son of a Lye, or falſehood. &c.

The Fourth Remark is, [A Scepter ſhall riſe out of Iſrael, &c v. 17. is alſo a Prophecy of Christs Kingdom, for Shebet, a Rod or Scepter, is the Enſign of Dominion, and Power of Government, the Sign being by a Metonymy ſet for the thing ſignified: Th…s that Mighty Monarch held a Golden Scepter in his hand, Eſth. 4.11. and 'tis ſaid [The Lord breaketh the Scepter of Rulers,] Iſa. 14.2. that is, their Dominions: So the Scepter of Chriſt's Kingdom is call'd a Scepter of Righteouſneſs, Pſal. 45.7. Heb. 1.8. and he ſhall Rule Nations with a Rod (or Scepter) of Iron, Pſal. 2.9. wherewith he broke down the Dominion of Moab from corner to corner; as this was done literally by David, 2 Sam. 8.2. ſo Spiritually by Chriſt, in deſtroying all Idolaters (repreſented by Moab) and Antichriſt (their head) who (ſome ſay) was to be a Moabite, however, like Moabite, Mengrels in Religion.

The fifth Remark is; This Scepter of Chriſt ſhall conquer alſo the Children of Seth, which ſome ſuppoſe to be, (1.) The Name of ſome famous King of the Moabites, or the Name of ſome eminent City in Moab. (2.) Some take it, for all the Children of p. 99Adam, ſeeing Seth was the third Son of Adam, Gen. 4.25. Abel being ſlain; and all Cain's Poſterity drowned by the Floud; ſo that the Race of Mankind remained in Seth's Poſterity by Noah. (3.) Others take the Name Seth, not as a Proper, but as an Appellative Name, ſignifying ſuch as were behind, that is, behind Balaam's back, while he turned his face towards Iſrael, ver. 1. and thoſe People behind Balaam's back (while he ſtood in that poſture) were the Ammonites, the Midianites, and other Oriental Countreys, reaching ſo far as Euphrates, whom Junius and Tremellius call filios podicis, expounding Seth by Achor, pone, behind, Sons behind the Brich, &c.

The ſixth Remark is; [Edom, &c. ſhall be a poſſeſſion for Valiant Iſrael, &c.] ver. 18, 19. This truth was foretold, Gen. 25.23. and fulfilled in part, 2 Sam. 8.14. (Jacob being a Type of the Godly, and Eſau of all the Reprobate) 1 Chron. 18.13. but more fully by Chriſt than by David, Iſa. 63.1, 6. The accompliſhment of which Promiſe David celebrateth, Pſal. 60.14. Nor is this all that Balaam propheſies of Chriſt's Conqueſts, but that he ſhall conquer the Remainders of the City, which ſome take for Rome, it being call'd (per Antonomaſiam) the City, by way of eminency; as Chriſt over-turned Edom (which ſome Rabbins read Rome,) Obad. ver. 21. And as he over-turned Rome Pagan, ſo he will aſſuredly do to Rome Papagan, and all Kingdoms ſhall be the Lord's, Rev. 11.15.

The ſeventh and laſt Remark upon the firſt pare of Balaam's Prophecy concerning Chriſt, is, A bad Man, a mad Prophet, may make a very clear and comfortable Prophecy of the Meſſiah (as Balaam doth here) by whom he himſelf received no ſaving benefit: Hereupon one Expoſitor doth excellently deſcant, Thus the Church (Chriſt's Garden encloſed, Cant. 4.12▪) may be watered through a wooden Gutter: The Sun may give its comfortable Light through a ſluttiſh Window: The fruitful Field may be well ſowed with a dirty hand: The Bell▪ may call us to the Church, tho' it ſelf never enters in, but by its ſound: The Well may yield excellent Water, tho' it hath much Mud at the bottom: To which I add, Noah's Carpenters may make an Ark for the ſaving of others, yet themſelves periſh in the Deluge. Your Way-marks (where one great Road divides it ſelf into two Ways leading to ſeveral Cities, &c.) may direct the Traveller into his right Road, yet the Way-mark it ſelf never ſtirs out of its place; and a Candle may give light to the Labourers, yet burn it ſelf away, &c. Some ſave themſelves, and them that hear them, 1 Tim. 4.16. Some themſelves, and not others; ſome others, and not themſelves; and ſome laſtly neither ſave themſelves nor others.

Now follows the ſecond part of Balaam's Prophecy concerning the Deſtruction of many Nations that ſet themſelves in oppoſition to Chriſt, and his Kingdom, and he begins (1.) With Amalek, ver. 20. He looked on Amalek, the Poſterity of Eſau, Gen. 36.12. from whence is

The firſt Remrrk; That as the ſight of Iſrael ſtirred up that ſpirit of Prophecy upon Balaam on the top of Piſgah, to pour out a bleſſing on them, ver. 2. So the beholding of this wicked Amalek did occaſion him to utter God's Curſe and Judgment upon them here.

The ſecond Remark hence is; They that are firſt in the wicked Deed, ſhall be alſo firſt in the woful Doom. As Amalek was the firſt of the Nations that waged War againſt Chriſt in his Conduct of his Church through the Wilderneſs, Exod. 17.8, &c. So they are the firſt here that are doomed to utter deſtruction. Becauſe Amalek had not the fear of God before his Eyes, Deut. 25.18. but was acted by that old Enmity betwixt Jaeob and Eſau, whoſe Grand-child Amalek was, therefore the Lord threatned their Ruine, Exod. 17.14. laying his hand upon his Throne, and ſwearing to effect it, ver. 16. As Iſrael was the Lord's firſt-fruits, Jer. 2.3. and therefore by him bleſt and preſerved: So Amalek being the firſt of thoſe wicked Nations, is devoted to deſtruction, fulfill'd in part by Soul, 1 Sam. 15. and by David, 2 Sam. 8.2, &c. and after by Mordecai in Haman, the laſt of that Race we read of in Scriptures, Eſth. 7. but ſpiritually by Chriſt, &c.

The ſecond People Balaam propheſied againſt here, were the Kenite…, ver. 21, 22. As Amalek was the principal Nation (ſo Reſhith Goim may be render'd) for they were generally a People of Robuſt Bodies, and of moſt Martial Minds, therefore they led up the Devil's Front or Van-guard againſt God's Iſrael, whereby they did but come forth to fetch in that Divine Doom, and final fate of their periſhing for ever. Tho' the Amalekites did for a long time after this Flouriſh, and were Famous for Warlike Atchievements among the Neighbouring Nations, yet at the laſt all their Splendor did dwindle away into Smoak, as if there never had been ſuch a Nation. Thus Deus tarditatem p. 100ſupplicii gravitate compenſat; tho' Divine Juſtice have ſometimes but leaden feet (in its coming ſlowly) yet hath it Ioon hands, and ſtrikes home and dead, when once it cometh. So the Kenites are the ſecond People in this diſmal doom, becauſe they dwelt among the Amalekites, whom Saul bid depart, 1 Sam. 15.6.

The Firſt Remark concerning thoſe Kenites is, Some ſuppoſe them to be deſcended of Kain (Adam's Eldeſt Son) becauſe Kain is named, v. 22. but that cannot be, for Kain's Poſterity were deſtroyed by Noah's Deluge: That Kain mentioned, v. 22. may be the Name of ſome Famous Progenitor of thoſe Kenites deſcending from him, or the Name of ſome City of Note where they dwelt: But others do better ſuppoſe them to be Midianites, of the Poſterity of Jethro, who returned into Midian when he left Moſes, Exod. 18.1, 27. Numb. 10.29, 30. Judg. 1.16. and 4.11. ſome of which in Sau… 's time had built their Neſts among the Rocks (as Eagles, Obad. v. 4. Habak. 2.9.) as is here expreſſed [Veſhim Baſhelang Kineka,] alluding to the name Kenites; to thoſe Saul ſaid, get ye down from thoſe ſtrong habitations, truſt not in them, nor look on them as inacceſſible, for 'tis a part of Amalek, accurſed of God.

The Second Remark is, Such as would eſcape the puniſhments of the Wicked, muſt ſeparate themſelves from their Company and Fellowſhip, 2 Cor. 6.17. Revel. 18.4. Iſa. 52.11. Thus thoſe Kenites are commanded by Saul with much earneſtneſs [Go, depart, get yon down from among the Amalekites,] 1 Sam. 15.6. that is, ſhift your habitations, leſt you periſh with your evil Neighbours, as Hamath did by lying ſo nigh to Damaſcus, Zech. 9.2. the words, v. 22. are in Hebrew thus, [Ki im Jiheieh lebagned Kain] which we read [Nevertheleſs the Kenite ſhall be waſted.]

It may be rendred thus Paraphraſtically, If Cain (Abel's Murderer) was baniſh'd from his habitation, &c. Gen. 4.14, 16. then thou Kenite ſhall not for ever abide in thy habitation, tho' thou haſt rooſted thy ſelf among the Rocks; 'tis an Irony [thou ſhalt be Conquered.]

The Third Remark is, The wonderful word of Prophecy that God put into this Mad Prophet's mouth concerning thoſe Kenites in thoſe words [Ʋntil Aſhur ſhall carry thee away Captive.] the Hebrew [Gnad ma Aſhur Thisbeka,] our Margin reads it, How long ſhall it be e're Aſhur carry thee away Captive? The time that Balaam thus Propheſied was in the year of the World 2553. and the accompliſhment of this Prophecy was about 3416 year of the World, when God ſent Nebuchadnezzar againſt the Jews, and againſt all thoſe Nations round about, Jer. 25.9. 2 King. 25.11. thoſe Kenites then dwelling nigh unto them, and therefore Balaam might well break forth into theſe words [Who ſhall live when God doeth this?] v. 23. intimating hereby the great and grevious calamities of that time, wherein the Aſſyrian (that overflowing Scourge and Rod of God's Wrath) Iſa. 10.5, &c. ſhould ſurely ſweep all before him, and woe to Sinners that are alive in that day; as few ſhall deſire to live and ſee it, ſo few ſhall ſurvive and over live it.

Laſtly, Balaam foretells the falling fate of other Nations, as of the Aſſyrians, of the Hebrews, of the Greeks, and of the Romans, v. 24. ſo that his Prophecy reacheth from his own time, to the World's end.

The Firſt Remark concerns Aſhur or the Aſſyrians, the firſt of the four Great Monarchies call'd by Daniel the Golden head of the Image, Dan. 2.32, 38. the Ships from the Coaſts of Chittim (mentioned alſo in Dan. 11.30.) ſome ſuppoſe to be meant the Romans, and ſo the Chaldee here expoundeth it, and the Old Latin Verſion reads it from Italy; but others ſay, that Chittim (the Son of Javan, the Son of Japhet, the Son of Noah) Gen. 10.4. his Poſterity ſeating themſelves in Greece and Italy, therefore Chittim is taken ſometimes for the one, and ſometimes for the other; and here it muſt be meant of the Greek Alexander the Great, who is ſaid to come from the Land of Chittim, 1 Mac. 1.1. who ſubdued this Golden-Head the Aſſyrian Empire, and the Silver Breaſt, that of the Med…s and Perſians which ſucceeded it; yea, and the Romans (who were Italians) often infeſted them, and finally overthrew them by the Wars of Veſpaſian, and Titus, Joſeph. de bel. Jud. Lib. 7.

The Second Remark concerns the Hebrews, the Poſterity of Heber, Gen. 10.24, 25. Exod. 1.15, 16, &c. All the Tribes of Iſrael deſcended from him. [The Ships from the Coaſt of Chittim (ſaith Balaam) ſhall alſo infeſt the Hebrews.] If we take Chittim for the Grecians, the Jews were much waſted by the Greeks, Antiochus, &c. Dan. 8.11. and 11.30, 31, &c. Or if we take Chittim for the Romans (it being uſed for either as above) thoſe under Pompey the Great, but eſpecially under Veſpaſian, and his Son Titus, waged War againſt the Jewiſh Nation, and waſted it.

The Third Remark concerns the Greeks (who were one part of Chittim) He alſo ſhall p. 101periſh, for ſo the Grecian Empire was waſted by the Roman Armies; that fourth Kingdom of Iron broke in pieces the three of Gold, Silver, and Braſs, Dan. 2.31, 32, 49.

The Fourth Remark concerns the Romans, who came from Chittim as the Grecians did, of whom Balaam Propheſieth, [he likewiſe ſhall periſh for ever] v. 24. that is, the Offspring of Chittim, both the one and the other, as ſure as the Grecians were ruined by the Romans, ſo ſure the Roman Kingdom (now in being) ſhall be ruined by the Kingdom of the Stone, &c. Dan. 2.44. and then will begin the Kingdom of the Mountain, which ſhould fill the whole Earth, Dan 2.35. and it ſhall ſtand for ever, v. 44, 45. Divine Vengeance is doomed againſt them as their due, for afflicting Heber's Poſterity, whereof Chriſt was the Chiefeſt, Luke 3.23▪ 35. and our Redeemer was killed by Pilate the Roman Deputy; ſince that time Rome hath languiſhed both by her own inteſtine Broils, and by the Goths, Vandals, and other Barbarous Nations, but more eſpecially it ſhall periſh for ever under Antichriſt, who, Reigning there, hath been long afflicting Chriſt in his Members. The Roman Empire is now much impaired by the Papacy, tho' that Uſurping State doth continue, yet is it much weaker than it was before, while it ſtood upon Legs of Iron, but now is divided into feet and toes, partly Iron, and partly Clay, partly ſtrong, and partly broken, Dan. 2.41, 42, 43. one part is the Kingdom of the Pope in the Weſt (he whom we now call the Emperor hath now little or nothing to do with the Empire which was at Rome) the other part is the Kingdom of the Turk in the Eaſt, before whom three of the horns of the Roman Empire have been routed out, Dan. 7.8. As the Kingdom of the Turk doth labour with nothing more than with its own weightineſs, it hath been a long time ſoundly batter'd by the Venetians, but now of late much more by them in Conjunction with the Imperialiſts, taking great advantage by the Turk's inteſtine Diviſions, and now it is become ſuch a tottering Kingdom, as if the Skirts of the Sixth Vial were falling down upon it: So the Kingdom of the Pope declineth alſo apace, and ſhall do more and more every day, according to that old Diſtich.

Roma diu Titubans, Variis erroribus Acta,

Corruet, & Mundi deſinet eſſe Caput.

Tho' they endeavour by mingling Marriages to reunite their own intrinſick Diviſions, yet can that as little be done, as Iron can be mixed with Clay, they may cleave for a while together, but they can never incorporate one with another.

The Fifth Remark is, Thus God makes the mouth of this mad Prophet to Propheſy of the four Great Monarchies (tho' not ſo diſtinctly of them as Divine Daniel did) all which had their times and their turns, yea their Ruine as well as their Riſe and Reign; here we have in few words the whole ſumm of the Scriptures. Thus Balaam as he began with bleſſing of Iſrael, ſo endeth with the deſtruction of all their Enemies, and pouring out God's Curſe upon them, God by his mouth confirmed the promiſes made to Abraham, and to his ſeed for ever; all which are accompliſh'd in Chriſt.

The Sixth and laſt Remark is, The cloſure of this laſt attempt, Balak and Balaam (being both of them over-powered and over-witted by the moſt Wiſe and Almighty God) are conſtrained to give up their Cauſe for loſt, and to give over any further or fourth Attempt, juſt as their Maſter Satan did in his Temptations againſt Chriſt, Mat. 4.10, &c. So here Balak went his way without having his Will, and Balaam went his way alſo, without having his Wages, v. 25.

There is no doubt but Balak returned to his Palace as much grieved in his mind for this his ſo notorious diſappointment of Curſing Iſrael, as Ahab was, when diſappointed of Naboth's Vineyard, who then went to his houſe (all off the hooks with diſcontent,) and being ſick of the ſullens (as we ſay) lay down upon his Bed, and turned away his face (as not caring to ſee any, or to be ſeen of any one) and would eat no bread (as if reſolved to ſtarve himſelf, 1 King. 21. v. 3.4) The like may well enough be ſuppoſed of Balak, for his Carnal Mind (at enmity with God, Rom. 8.7.) was an empty Houſe well enough prepared for the Devil of diſcontent to take poſſeſſion of; and whomſoever ſuch an unclean Spirit doth poſſeſs, it maketh his heart a little Hell. foreign, Hell, is derived from foreign, to trouble; Troubled Souls have an Hell upon Earth. But the greater doubt is, whither Balaam went; 'tis ſaid of him, [Halak ledarko, abijt in viam ſuam,] v. 25. whereof are Three Opinions and Interpretations.

Firſt, That Balaam went away with a purpoſe only of returning into his own Countrey; for Men are ſaid to do, what they only purpoſe and endeavour to do, Exod. 8.18. Numb. 14 40. p. 102Qui, quia non licuit, non facit, ille facit.

He purpoſed to go home, but was detained by the Midianites, amongſt whom he was after ſlain, Numb. 31.8.

Secondly, That Balaam did indeed return home into Meſopotamia his own Contrey from whence became, but aſſoon as he heard Tidings of the Plague, which had broke in upon Iſrael by his Curſed Counſel, He returned again to Midian to receive Money of the Midianite Princes, ſo ſaith Charkuni on Numb. 31.8.

Thirdly, That Balaam is here ſaid to return to his Place, ſignifying only, how God diſappointed all thoſe three Plots and Practices, both Balak and Balaam were ſent away home with a flea (as we ſay) in their Ears, and like Fools as they came: Balaam returned (re infectâ) and could not Curſe Iſrael, but pour'd out moſt direful Denunciations of Woes and Curſes againſt the Enemies of Iſrael; However, before his Departure, he gave that Peſtilent Counſel put into Practice, in Numb. 25. as is explained, Numb. 31.16. 2 Pet. 2.15. Jude ver. 11. Rev. 2.14.

Numb. 25. Herein is declared the laſt and worſt Impediment of Iſrael in their way to Canaan; wherein are two General Parts,

1. The Objecting or Expoſing of this Impediment, by bordering Enemies, in all its Circumſtances, 1. Where and when, ver. 1.2 By whom, or what Perſons, to wit, the Daughters of Moab and Midian, ver. 1, 17. 3. By what Means, namely, calling them to their Sacrifices, ver. 2.4. In what Matter, to wit, they polluted Iſrael, both with Corporal and Spiritual Fornication, ver. 1, 2, 3. And 5. By what Author, that is, by the crafty and curſed Counſel of Balaam, Numb. 24.14. and 25.17. and 31.16 where Moſes ſpeaks fully to it.

2. There is the Removing of this Impediment, two ways,

1. By puniſhing the ſeduced Iſraelites, both Princes and People, from ver. 4, to 17. deſcribed at large both in the General upon all the peccant Princes, and in ſpecial upon Zimri, who dared God to his Face, when the Body of Iſrael was lamenting this Provocation, ver. 6.

2. By puniſhing the Authors of this Seducement, namely, the Midianites, denounced only here, ver. 17. but Executed, Numb. 31. at large.

The Firſt General Part (which is call'd, the laying a ſtumbling-block in Iſrael's way, Rev. 2.14.) affordeth us many Remarks.

The Firſt Remark is, Now is Iſrael brought through the Wilderneſs to the forty ſecond and laſt Station or Manſion, in that dry and doleful Deſart; For 'tis ſaid [they abode in Shittim] ver. 1. that is, in the Plains of Moab, call'd Abel-ſhittim, Numb, 33.48, 49. The Hebrews uſing to omit the former part of their Compound Names, as Hermon for Baal-Hermon, Judg. 3.3. Tholad, 1 Chron. 4.29. for El-Tholad, Joſh. 19.4. and Nimrim, Iſa. 15.6. for Beth-Nimrim, Numb. 32.36. So Shittim here, being their laſt Stage, wherein all that is Recorded from hence (concerning Iſrael, until Moſes's Death, and Joſhua's removing them to Jordan, where they paſſed over to Gilgal quite through the Book of Deuteronomy, and Joſh. 2.1. and 3.1.) was tranſacted in this laſt Station. Hereupon God in after-times minded Iſrael to remember the things that befel them from Shittim unto Gilgal, Mic. 6.5. Abel was added to Shittim, becauſe Iſrael ſadly lamented their great Sin there, as Abel ſignifies.

The Second Remark is, When all the former Plots and Diabolical Practices of Balak and Balaam (to withdraw God's Favour and Bleſſing from his People) prevailed nothing; then a new meaſure is taken by Balaam to put a ſtumbling-block before Iſrael, to withdraw them from their Obedience to God, that they falling into Sin, might bring a Curſe upon themſelves (which He could not do by all his Inchantments) and thereby periſh: Thus when no Art or might will do, the Devil hath other Tools in his Budget to do it, &c.

The Third Remark is, The Devil taught Balaam to lay this Temptation, of expoſing the comelieſt and moſt beautiful Women of Moab and of Midian in an interview to Iſrael, well-knowing, that no one means hath more enriched Hell, than fair Faces expoſed to luſtful Minds, that have no Government of themſelves in the fear of God, Gen▪ 20 11. and 39.9, &c. And that this Temptation might prove the ſtronger, and more prevalent in debauching the more People of Iſrael, the Daughters of Midian were twiſted with the Daughters of Moab, ver. 1. as appeareth from ver. 6, 17, 18. and Numb. 31.16. by this very means Solomon the Wiſe did fall, 2 King. 11.1, 4.

The Fourth Remark is, When the Adverſary cannot Conquer by force, he will endeavour p. 103to Compound by amicable pretences, &c. Thus the former intended War of Moab againſt Iſrael, proving ineffectual by a Divine Interpoſition, 'tis now here turned into a pretended Peace, and a feigned Friendſhip: Victory is oft gained by Fraud, when it could not be obtained by Force, and Craft can oft prevail when Cruelty cannot: Feaſting is here prepared inſtead of Fighting, and the Daughters of Moab and Midian muſt be the Invitors of the Iſraelites unto this projected Feaſt, where the Table became ſuch a diſmal Snare, and ſuch a direful Trap, Pſal. 69.22. and where the Women of Moab and Midian proved Victorious Warriours over Iſrael's Men of War, ſo that though it be but an Apocryphal Reſolve, that Wine and Women are ſtronger than Men, yet is it too often found a Canonical Truth by ſmarting Experience: The weaker Veſſels prevail'd over the ſtronger, more by their Fraud and Flattery, than the ſtronger Veſſels could do by their Force and Fortitude.

The Fith Remark is, Thoſe ſtrange Women invited the Men of Iſrael by their Glib Tongues and fair Faces (for Vatikrein, Hebrew, is of the Feminine Gender, ver. 2.) to eat of their Meat, which was ſacrificed to Idols, and ſo committed Idolatry with them, They are the Sacrifices of their Dead Idols, Pſal. 106.28. By the Dead is meant Idols, unto which the Scriptures do oppoſe the living and true God, Jer. 10.9▪ 10. 1 Theſſ. 1.9. and to partake of Idolothyts or Meat ſacrificed to Idols is Idolatry, 1 Cor. 10.18, 19, 20. which is a Sin, that God in a ſpecial manner had forewarned Iſrael of, Exod. 34.14, 15, 16. though the Woman be but the rib of the Man, yet Satan oft climbs up by the Rib to the Heart and Head.

The Sixth Remark is, Idolatry and Adultery are Twins and Siſter-Sins, the former is Fornication Spiritual, as the latter is Corporal Fornication: And this brought the Iſraelites to that, for it may well be ſuppoſed, that thoſe tempting Tools (the beautiful Bauds) offer'd to proſtitute the uſe of their Bodies upon this Condition, if the Fornicators would worſhip their Idols with them: Some ſay, that in one and the ſame Act of Fornication, they did worſhip their Idol Baal-peor, Hebrew, the God of opening, namely, opening their Nakedneſs, which is the more probable, if Baal were Priapus, as Jerome, Theophylact, Maſius, Ribera, Montanus and Andrichomius do ſuppoſe, for it was the abominable and ſhameleſs ſervice of Priapus, aſſoon as the Sacrifices were ended, promiſcuouſly, like brute Beaſts, to ſatisfie their Luſts, &c. Thus here 'tis ſaid, Iſrael bowed down to their Gods, ver. 2. call'd ſhame, Hoſ. 9.10. Theſe two Sins met together in one Act, as oft do Vice and Impudence.

The Seventh Remark is, Men may go far towards Heaven, and have many deliverances in their way, yet fall foully into heinous Sins, to provoke God ſo, as to make them fall ſhort of Heaven. Oh ſtand and wonder, that Iſrael ſhould be thus left of God to themſelves in ſinning thoſe two heinous Sins, when upon the very borders of Canaan; their Preſervation for forty Years, was but a Reſervation for this preſent and worſt Judgment. Thus thoſe double Sinners of Iſrael (Idolaters and Adulterers) whom God had guided through the Wilderneſs for forty Years, who had ſeen God's wonderful Works all along, and felt his Puniſhments both for their own, and their Fathers Sins, and who were delivered from many Enemies round about, and now ready to enter the Promiſed Land (a Type of the heavenly Canaan) yet now abiding in Abel-Shittim (their laſt Station) they provoked the Lord to anger, ver. 3. and the Plague broke in upon them, Pſal. 106.29. which cut them off, and ſo prevented them of entring Canaan, Heb. 3.16, 17, 18, 19.

The Eighth Remark is, Man's ſinful ſelf is his worſt Enemy: Though the Devil be the greateſt, yet our own wicked Hearts are the worſt Adverſary: Neither Balaam, nor his Maſter Beelzebub could by any means bring Iſrael under the Wrath and Curſe of God hitherto by any Inchantments or otherwiſe, yet when the Temptation of Satan met with, and drew out the Corruption of thoſe wicked Iſraelites (through the Peſtilent Counſel of Balaam) then did they take Fire, and fell into thoſe aforeſaid ſoul Sins, which, by their own default, brought them both under the Wrath and Curſe of God by their own Corruption.

The ſecond Part now follows, namely, the Removing of this Impediment, or ſtumbling block; which was twofold, 1. Either mediately, by Man is Juſtice excecuted. And 2. Immediately by God himſelf in the Plague. 1. The principal Men, that were Ring-leaders in the Tranſgreſſion, were in the General, ſentenced to be hanged by the Judges of Iſrael, who had not defiled themſelves. 2. Zimri, a Captain, in particular was ſlain by Phinehas.

The Firſt Remark from hence is, Though Moab and Midian with their Daughters were the main beginners of this abominable Miſchief, yet God firſt beginneth to puniſh and p. 104purge his Church, for God begins at his Sanctuary, Ezek. 9.6. and his Judgments muſt begin at the Houſe of God, 1 Pet. 4.17. notwithſtanding, they do not end there: The Midianites muſt not expect to paſs unpuniſhed, for God gives Order to deſtroy them, ver. 17. and Chap. 31.2. the Reaſons why they, and not the Moabites, do follow upon ver. 17. for they were chief in the Miſchief.

The Second Remark is, The greateſt Grandees of the World ought not to be exempted from the ſtroke of Juſtice, for 'tis ſaid here to the Judges of Iſrael, [Hang up thoſe Heads, or Princes of the People] ver. 5. their greatneſs and Grandeur ſhall not bear them out, or protect them: Potentes potenter torquebuntur, Chief Men ſhall have chief Torments. They ſhall die the accurſed Death (as Hanging was, Deut. 21.23.) thoſe diſſolute Chieftains, brought this curſe upon themſelves, and as they had ſinned publickly, ſo they ſuffered publickly before the Lord in the Face of the Sun, ſo for ever to be remembred, Mic. 6.5.