A Complete History and Mystery of the Old and New Testament

Kingdom of Heaven, &c.]

The third Remark is; Kindred after the flesh prove oft notoriously unkind to God's own People. Thus the Edomites (the carnal Brethren of Israel ) proved unkind to them in denying them that nearest passage through their Country to Canaan, ver. 18, 20. It was the duty of Edom ( Israel 's Brother) to have met them with Bread and Water in the Way (as God speaks of the Moabites, Israel 's Kinsmen by Lot ) Deut. 23.4, but instead hereof, they march out in an hostile manner to resist them by strong hand, probably fearing, upon Politick grounds, what so great an Army, once got into the bowels of their Country, might possibly do, seeing such vast Hosts, once entertained, are not usually so easily removed. And 'tis expressly said, that Edom was afraid of Israel▪ Deut. 2.4. though' they were worse fraid than hurt; they durst not trust Israel 's fair proposals of a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befell Christ himself; his Friends laid hold on him, looking upon him as a Mad-man, Mark 3.21. And if this was done to the green Tree, what may the dry expect? Hereupon Christ forewarns us of the failure of Friends, and not only so, but of their opposition also; that we may place our hope and trust in him alone. Matth. 10.21, 22. Psal. 2.12. and 73.25, 28.

The fourth Remark is; The unkindness of Friends ought patiently to be endured, as passing through Wisdom's hands, which appoints Time, Place, Measure and Manner. Thus David stilled himself with this consideration, that the hand of the Lord ordered the Tongue of cursing Shimei: But more expressly here, the Lord had forbad Israel to meddle with Edom, Deut. 2.4, 5. in which place Targum Jonathan thus paraphraseth [ Israel was commanded by the word of Heaven, that they should not wage War with the Posterity of Esau, because the time was not yet come, wherein God would execute Vengeance upon Edom by their hands: This is mentioned in Obadiah 's Prophecy: Therefore Israel at this time suffered patiently the unkindness of Edom, and obeyed the Lord herein; though' the way which they after went through the Wilderness (fetching a compass round about the Land of Edom and Moab to come into Canaan ) proved exceeding irksome and grievous to them, so that their Souls were discouraged, not only because of the tedious length of the way, but also because of the many wants and woes that they found therein, Numb. 21.4, 5. And Jephtha pleads this to vindicate Israel 's Patience and Innocency, Judge. 11.18. Hereupon Israel, being denied passage through Edom, turned away to Mount Hor, Numb. 20.22. which was their next Resting-place after they came from Kadesh, Numb. 33.37. which name signifies a Mountain upon a Mountain, for Har Hebr. signifies a Mountain; and Aaron or Aaron signifies a Man of the Mountain, who died now on the top of this Mountain upon a Mountain, so died near Heaven, Numb. 20. v. 24, 28. yet leaving an holy Son to succeed him upon Earth. The same hands of Moses, that had put on his Priestly Garments for Glory and Beauty, Exod. 28.2. and Levite. 8.7, 8, 9. do now pull them off, to teach the disannulling of that Priesthood (that now had contracted sin, Numb. 20.12. Deut. 32.50, 51.) and the bringing in of a better Priesthood by Christ, who is the true Eliazar, or Hebr. help of God, Heb. 7.11, 18, 26, 27, 28. and who is a Priest forever after Melchizedek's order, and ever liveth to make Intercession for us, &c. ver. 25. and 9.24.

Aaron is said to die [gnal pi Jehovah] at the mouth of the Lord; as if God had taken away his Soul out of his Body, sucking it out with a kiss of Love; (the same is said of Moses, Deut. 34.5.) Numb. 33.38. He died upon Hor hagidgad, that is, in a hole there of Gidgad, or Gudgod, Deut. 10.7. on the first day of the fifth month, for his sin committed at the Waters of Meribah in Kadesh, Numb. 20.12, 24, 26, &c. after his Priestly Garments were stripped off from him, and put upon Eleazar his Son; and then he was lamented by Israel all that whole month for thirty days. N.B. Mourning for the Dead is honorable; the People mourn for Aaron (as after they did for Moses, who was now reprieved only till they came to Nebo, Deut. 34.1, 4.) thirty days, whom they had dishonored forty years. 'It is the Lot of many of the Servants of God, to have more honor after their death, than they had in their life. The Burial of Aaron, though' omitted here, is mentioned, Deut. 10.6. Both Aaron 's and Moses 's sin at Meribah, is called Rebellion; and both were doomed to death for it, Numb. 20.12, 24. The best man's heel hath some Iniquity cleaving to it, Psal. 49.5. Some dirt sticks to all our feet, John 13.7, &c. so need washing; and the brightest Lamps have need of God's Golden Snuffers, at some time or other.

Israel then marched from Mount Hor to Zalmonah; Numb. 33.41. called so of Zelem, an Image, for there the Brazen Serpent was set up after. Many Remarks more than ordinary are upon this Station Recorded.

The first is; The Canaanites (having heard of the overthrow which was given Israel thirty eight years before their coming to this Station, Numb. 14.45. and of the hand of God against them in their so long wandering in the Wilderness) were hardened and emboldened to encounter them again at this time, when they heard of their second approach towards Canaan, Numb 21.1. and no doubt but the Devil did endeavor by this new Impediment (which he stirred up) to discourage Israel, making them think, that as their Fathers were (through unbelief) affrighted, and entered not into the promised Land, Deut. 1.27, 32, 35. so their Children hereby might also be deprived. Yea and God (for the Chastisement of their sins, and for the Exercise of their Faith) out of his unsearchable Wisdom, suffered those Cursed Canaanites, at the first, to conquer them, and to take some of them Prisoners; a sorer affliction than what Job suffered. The most wise God permitted this Malady (worse than any before) to befall them, that his People might know, when they came indeed to conquer the Land, they did not conquer it by their own strength, or for their own worthiness, Psal. 44.3, 4. Deut. 9.4.

The second Remark is; This Malady (that was matchless in all their former wanderings) put Israel upon seeking out a suitable Remedy: Hereupon they vowed a Vow, &c. ver. 2. that if God would grant them Victory, they would Anathematize all they conquered, reserving nothing for their own use, but destroy all as consecrated to God. With this Religious Promise they joined fervent Prayer for God's help, which was the most probable way to prevail with God, as their great Grand-father Jacob found it, Gen. 28.20, 36. and who is therefore called, the Father of Vows. Thus they found it also, ver. 3. where 'tis said [ The Lord received the Prayer of Israel, and gave up King Arad and his Canaanites into their hands, &c.] then according to their Vow they devoted the Conquered Persons to death, their Cities to be burnt, but their Goods (confiscate to the Lord) were carried into the Lord's Treasury, Levite. 27.28, 29. as was done to Jericho, Josh. 6.17, 19, 21, 24. But this Vow of destroying the Canaanite's Cities, could not now be performed (unless in some, as first-fruits offered up to God) for they being now far off in the Wilderness, could not destroy the Cities lying in Canaan, Numb. 33.40. into which they came not till after Moses 's Death, and still Jordan was betwixt them and it: 'It is not to be believed that they now entered Canaan, and when they had destroyed their Cities, returned again into the Wilderness to take that tedious Journey, which was so irksome to them after, Numb. 21.4. Therefore this is spoke by way of Anticipation; they now conquered the Canaanites Army, which came out against them, and devoted the Spoils that they took, but the payment of their Promise (in utterly destroying their Cities) was not till long after, that they came into their hands, as Judge. 1.17. for Arad and its King remained until Joshua 's Conquests, Josh. 12.14. However, Moses 's Conquest of those Canaanites here gave some glimpse of God's performing his Promise that he would give Israel the Land of Promise: Therefore they called the place of their Victory Hormah, that is, Devotement, by which name they set up a Memorial, both of God's Mercy to them in their Victory, and of their own Duty in keeping their Vow afterward.

The third Remark is, A new Impatiency and Murmuring of the People, for their turning clean back again in compassing the Land of Edom, when they were denied a passage through it, Numb. 20.18, 21. Deut. 2.5. which was the nighest way. This they took heinously at the hands both of God and Moses, murmuring against both, their Souls being grieved, that they being now so near to enter into the Land, must be turned backward to fetch a new Compass again. This new Murmuring displeased the Lord, ver. 4, 5, 6. therefore sent he fiery Serpents among them, because they also in a fume scorned Manna, with a scornful word, Hakilokel, by doubling the letters they more vehemently vilified that Food of Angels, as if it had been 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , fitter to be cast to Dogs than to Men. Hakelokel, the 72 Rabbi Interpreters (who best understood the sense of the word) read it in Greek by [ 〈 in non-Latin alphabet 〉 ] Inanem, vacuum; a vain, abject, empty thing, leaving their stomachs empty by its levity, though' they cramb'd themselves with never so much of it; looking upon it as of so light a digestion, that they felt it not in their hot stomachs, in comparison of other meats. Thus they despised this Manna (as if God were not wise enough for them) which was rained down from Heaven, Psal. 78.23, 24. and was also a Spiritual (as well as Corporal) Food to them, a figure of that Heavenly and Hidden Manna, wherewith Christ feeds his People unto Eternal Life, Rev. 2.17. Joh. 6.48.49, 50, 51. So the contempt of this was the contempt of Christ and his Grace. Thus Belly-God's loath and leave the Gospel to their own perdition, Phil. 3.18, 19. This great sin had a great punishment, and such a kind of Plague as was peculiar to those Murmurers against the Messiah (their God and Guide, as it is interpreted, 1 Cor. 10.9.) as well as against Moses: Nor do we read that any such punishment befell any other prevaricatours in any Age or Place. The Soul of those Sinners loathed (not only their Food God gave them) but also their Way that God led them, both for the longsomeness and lonesomeness of it, and more especially for it's crookedness (as if God made them tread a Maze, leading them in and out, and some time round about) and for the many wants and woeful troubles that they found therein: N.B. Whereas this way into the Land of Promise, was a figure of the Way to the Kingdom of Heaven, through the Wilderness of this present evil World, Gal. 1.6. (called the Wilderness of Peoples, Ezek. 20.35.) Into which Kingdom we cannot enter but through much Tribulation, Act. 14.22. We must suffer much Persecution, 2 Tim. 3.12. because the Gate is strait, and the way that leads into it is narrow, Mat, 7.13, 14. and we are to go through Fire and Water, Psal. 66.12. Therefore need we have more Faith and Patience against human frailty than those Sinners had, lest we know not the ways of the Lord with them, Psal. 95.10. so err in our Hearts, and tempt Christ in the Wilderness, as they did, and thereby come to be destroyed of Serpents, 1 Cor. 10.9.

The Fourth Remark is, Israel 's twisted Sin (a Complication both of loathing the way God led them, and of Manna wherewith God fed them) brings fiery Serpents to twist about the Bodies of those Murmurers, and dangerously to sting them, &c. ver. 6. Their new Murmuring brought this new Malady, never heard of either before, or after; Hanechashim Haseraphim, fiery Serpents, not only so called because they were of a fiery color, but because such as were stung by them, burned with extreme Heat and Thirst. They are now most justly punished with burning Serpents, who had so much imitated the Virulency of Serpents; their Tongues (in their Murmurings) had been full of deadly Poison, and set on Fire from Hell, and now are they parched and scorched with venomous Heat and Torments, such as were the likest Hell of any other. As those ungrateful Israelites had causelessly cried out of Thirst; so now God gave them cause enough to cry, for seeing such as were stung were tormented with most vehement Thirst, and could not be satisfied, though they drank never so largely, but were presently as thirsty as before; nor could either Nature or the Art of Man cure the bitings of those Serpents, which were sling as well as fiery Serpents (as some suppose from Isa. 14.29. and 30.6.) and which made many of the People of Israel to die: N.B. As God's Judgments are inevitable (we cannot either avert or avoid them) so they are incurable by Man, and unbearable also, no Man can abide them: Though the Wilderness abounded with Serpents, Deut. 8.15. yet hitherto God kept them up from hurting Israel, till now their Sin set them loose, as God saith [I will command the Serpent, and he shall bite them] Amos 9.3.

The Fifth Remark is, the Marvelous Remedy to this matchless Malady, which was removed by manifold Means: As 1. By the Penitency of the People, ver. 7. The Afflictions, which God inflicteth upon his People, are a blessed Means (when sanctified by his Grace) to bring them to a sense and sight of their Sins, and by an humble acknowledgment of them▪ to seek unto God for redressing the evil of Punishment, which the evil of Sin brings upon them: When God slew them, then they sought him, &c. Psal. 78.34. And in their Affliction they will seek me early, Hos. 5.14, &c. Thus even Heart-hardened Pharaoh was forced to confess his Sin (when he lay upon the Rack of the Plagues) and to seek Help of God, Exod. 9.27, 28. The 2 d. Means was by the Prayer of Moses their Minister, whom they desired to pray for them. And this their desire was rightly placed, for their is no hope of the removal of Punishment, until there first be a real Repentance for, and a cordial Confession of Sin, without which Divine Plagues are not only continued, but increased, Levite. 26.21, 23, 24, 28. [Moses then prayed for the People] ver. 7. His meekness wrought an unmindfulness of all their Injuries done to him, and made him ready not only to pardon them, but also to pray for them: Thus Samuel did in the like Case, when Israel rejected him for their Governor, who was so prevalent with God, as to open and shut Heaven with his Prayers; and therefore they might well enough have been satisfied with his Government, without having a King like other Nations, &c. Yet when the People were duly, truly, and thoroughly humbled for their Sin (by that terrible Tempest of Thunder and Rain) and desired the Prayers of him whom they had rejected, He answered [ Far be it from me, that I should Sin against the Lord in ceasing to pray for you, &c.] 1 Sam. 12.17, 18, 19, 23. And 'tis probable, that good Samuel did pray down the Storm into a Calm, as a faithful Prophet. N.B. Howbeit God did not presently at Moses 's Prayer take away the Serpents, yet graciously granted a Remedy to such as were bitten, &c. This brings us to the 3 d. Means which was by their looking up to the brazen Serpent, that God ordained to be erected, ver. 8, 9. This is also called [Sharaph] a burning Serpent, though but the similitude of one, ver. 8. and made of Brass, ver. 9. like one of those fiery Serpents, which a Serpent made of Brass might fitly resemble, as fiery when furbished: But how unlikely was this means to be a Remedy unto their Malady; for Physicians say, that Brass is naturally noxious to those that are stung with Serpents, and for such to look upon Red hot glowing Brass, it is Mortal, and ipso facto destructive: Hence the Hebrew Doctors say. Here was miraculum in miraculo, and God cutting by contraries, as by bitter Wood he made sweet Waters, Exod. 15.25. and as by Salt (which commonly causeth Barrenness) He healed a barren Land, 2 King. 2.21. a Miracle it was, that this Image of the Serpents that killed, could cure any. And certainly such marvelous Cures were not wrought by any Virtue, that was naturally seated in this Brazen Serpent, but they were done by a Power inserted in it by the Institution and Ordination of God: It was set (gnal Nes) upon a Pole as a Sign, Ensign or Banner (as the Hebrew Word [Nes] signifies) that the People which were afar off might presently behold it (when placed upon a Pole or Pertch) every Man from his place, which (as our Lord expounds it) was a Type and Figure to them of Christ to be Crucified and lifted up upon the Cross, Joh. 3.14. and 8.28. and 12.32. and Christ Crucified is (as a noble and notable Sign) held up for our Salvation in his Ordinances, Gal. 3.1. He being lifted up as an Ensign of the People, whereunto the Nations should seek, Isa. 11.10 And as the Serpent lifted up, was a Figure of Christ, so Israel 's looking upon it was likewise a Figure of our Faith, for [Whosoever believeth on him shall not perish, but have Everlasting▪ Life] Joh. 3.15, 16. Thus are we bid [To look to our Maker, &c. Isa. 17.7. And look unto me all the ends of the Earth and be saved ] Isa. 45.22. From this Third so eminent a Remedy, sundry Observations may be raised both from the Type and the Antitype, Christ's Congruity with the Brazen Serpent: As likewise from the bitten People's looking at it, and our believing in the Messiah.

1. As to the former, Observe, 1. That though the Brazen Serpent had the Form and Figure of the Stinging Serpents, yet not their Venom or Poison: So Christ was made after the similitude of sinful Flesh, yet was he altogether without the Venom of Sin, 2 Cor. 5.21. Heb. 4.15, &c. 2. As this Serpent was a Brazen, not a Golden Serpent: So Christ coming in the form of a Servant, had no glittering glorious Beauty or Comeliness to be desired, Isa. 52.14. and 53.3, 4. 3. As Brass is strong and durable, therefore Job saith in his sufferings [My Flesh hath not the strength of Brass] Job 6.12. and the Decrees of God, for their being firm and unalterable, are called Mountains of Brass, Zech. 6.1. So it signified the Strength of Christ, who is called the stronger Man, Luk. 11.21, 22. too strong for the strong Devil, being strengthened by the Hypostatical Union of his Godhead with his Manhood, to endure and overcome all Evils and Devils more than ever any mere Man could do: Thus Christ shown himself to the Prophet [A Man, whose appearance was like the appearance of Brass] Ezek. 40.3. to wit, bright and durable, importing the Purity and Eternity of Christ, who here appeared as the chief Architect of the Church; and therefore might well be brought in with an Ecce [Behold there was a Man, &c.] who had appeared after a more dreadful manner in the first Vision, Ezek. 1. 4. As this Brazen Serpent was a standing and lasting Remedy, therefore they left it not lifted up in that place, when they removed thence, but carried it along with them through the Wilderness, even into Canaan, where it continued till Hezekiah 's Time, 2 King. 18.4. So Christ is an Everlasting (which is more than a lasting ) Remedy to those that are stung with that old Serpent (the Devil) who hath many Stings, which he shooteth out as Darts, and such as are called fiery Darts, Eph. 6.16. Christ is a remedy against those Stings in all Generations: [ If any Man Sin, we have an Advocate, &c.] 1 Joh. 2.2. He saves us, &c.

2. 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 wandering 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 willfully 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 Neighbors 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: 'It is said [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 Proctors or Proxies be allowed in Men's 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 truly 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 looked 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 Savior also, such do surely despair and die, as Judas did, Math. 27.3, 4, 5. He had 〈 in non-Latin alphabet 〉 , but not 〈 in non-Latin alphabet 〉 , 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 Savior, 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 Men's making, did undoubtedly perish; so whosoever seeks to he saved by any other Means than by Christ, or endeavoreth 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 Savior but Christ, Isa. 48.11. Act. 4.12.7. As the Brazen Serpent was an unlikely means (as before) in human 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 fallen 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 killed, but himself was killed thereby, and was cast down, Luk. 10.19. and trodden 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, called also Maaleh Akrabbim, the coming up of the Scorpions, see Josh. 15.3,) Israel marcheth to Jie-Abarim by the border of Moab (which Country 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 wandering 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 confirmed 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 Description of that Country, &c. ) is now either lost, or at least lays 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 Human 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 easy and even 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 shows 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 Governors of the Church, whose labors 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 bubbling up of this Well (like a boiling-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 Union and Communion with Christ [Drawing Water with Joy out of the Well of Salvation] Isa. 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 Honor 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 honors 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 Savior 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 Country. 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 descending, as the Camp lay, so Targum Jonathan, &c. N. B. Another hindrance of this New Generation 's March to Canaan, was Sihon King of the Amorites, Numb. 21.21, to 30.

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, Sour 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 Battle: 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 Country; 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 bottomed 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, though' 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 excel all Human 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 encouragement, satisfaction, and justification.

The Second Remark is, A proffer of Peace in all Wars ought to be propounded first, according 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 Highway, common for all, &c. ) Notwithstanding this fair Apology for stopping the Enemies mouths, and to clear Israel 's innocence, Sihon durst not trust them (as it is expressly said, Judge. 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 Country, 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 hardened 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 though' at first they denied 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 Judge. 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 Council 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 shows 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. 'It is 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, Judge. 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 Desert of Arabia in the East, and Jordan in the West, Deut. 2.36. Judge. 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 meddled with them, Dent. 2.9. but now God (the true proprietary of all Lands) taketh from the Amorites (who had won that Country from Moab ) and gave it to the Israelites, Who destroyed, Men, Women, and Children of every City, but the Cattle and Spoil of the Cities they reserved for their own 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 dried 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 Favorites 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. 'It is part of the Curse threatened 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 Combat 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 Country, destroying all Ages and Sexes, and taking the Spoil of all their Cattle, 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 Country 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 Country 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 fly, as after Goliath 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. at this time, the Race of the Rephaims was rooted out in this Country, though' there were found other Giants in other Countries, as Goliath, &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 Woe to Israel, more by Wiles than by War,; yet God's Mercy (that endureth forever) 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 forever, twenty six times. Hence Dr. Lightfoot acutely observeth, that as the Numerals of the name Jehovah amount to the sum 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 Moab 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 sums 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 called Jordan of Jericho. These Plains and Countries 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 favor, 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 itself, branching itself out in three particulars: The Moabites endeavor 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 Battle-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.

As, 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 Neighbor-Nation, the Midianites, to join 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 easy, 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. Judge. 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 troublesome encroaching Neighbor, 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 fallen 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 offense 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 perished for so doing, Numb. 31.8.) are called 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 rejoiced with the Joy, and for the Prosperity of their Brethren, than to become Confederates with Moab against them. 'It is 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 Country, 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 Human 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 Hindrance 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 called, 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 Tigris and Euphrates, Numb. 23.7. Deut. 23.4. the Country where Abraham first dwelt, Acts 7.2. Gen. 24.4, 10. and where he served other God's, 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 Country (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 Balaam 's first call seconded? 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 wandering in the Wilderness. This Balak looked on (without cause) as threatening his Kingdom's Ruin: Their second Reason or Argument was from the Facility of the enterprize, 'twas easy for Balaam to curse Israel, which done, it would be easy 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 flattered 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, public and particular Imprecations and Execrations against their Enemies, did by Divine Permission oft prevail in War, by raising up Infernal Spirits (which they called their Tutelar God's) to annoy their Adversaries by some damnable Contract, and implicit (if not explicit ) Covenant with the Devil, the Lord judicially suffering them thus to err 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, employing 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 compassed a Curse from God upon Israel, they had been easily vanquished, 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 honorable 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 Ambassadors, that he consulted with God, and not with the Devil: Hereupon some Rabbi '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 called the God of this World, 2 Cor. 4.4. and might be this Sorcerer's God) that He promised 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 Favor 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 Prophecy 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 Prophets 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 called, 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, Augustine, &c. prove him to be, 1. From his being called 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 endeavoring to Curse Israel, &c. ) He was undoubtedly in contract with that Prince of Darkness, and by Virtue of that Covenant He could command the God of Ekron (Beelzebub) though not the God of Israel, according to that of the Poet,

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 practic 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 Hypocrisy 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 Goliath against David, whom he Cursed by his God's, 1 Sam. 17.43. and to show, 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 Prophecy (that came upon him ) anymore 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 Ambassadors 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 sinned 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 gratify 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 promised 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 Ambassadors 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 performed 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 them 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 foully 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 Ambassadors, 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 hindered him at all, but there only wanted a willingness in the Soothsayer to come and curse Israel, the Ambassadors 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 showeth, 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 Ambassadors, that he could well enough be content to go with them to gratify Balak herein: But [Jehovah meen 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 honorable Messengers for me, perhaps God will let me go: Thus his covetous and ambitious Soul made him make this faint and favorable Speech, as a Man not only loath to offend them, but also loath to let go his Hope of Wealth and Honor, those wages of Wickedness, that were promised, after which his Mind [ 〈 in non-Latin alphabet 〉 , 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:

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 mar 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 merely the Word of Man, ver. 14. N.B. This occasioned Balak to make a second Call, and a more forcible Invitation of Balaam, assaulting him with stronger forces of Temptation, both in more honorable 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 dullness 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 proffered Wealth and Wages of Wickedness (as 'tis called, 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 Honors, 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 thyself, 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 Honor [Ye shall be as God's] Gen. 3.5. and thus He thought to take our Savior himself, when he promised 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 Prophesy 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 Honors, 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 Levite. 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 honorable Ambassadors 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 anything 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 labored with all his might to curse Israel, which God had expressly 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 solicit 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 turned 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) profaned by the unworthy: Yea so far went they in this their Superstitious preciseness, 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 God's 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 pronounce 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 public Benedictions. At other Times, in other Places, and by other Persons, they held it more than a Capital Crime, as Gregory shows out of their Talmud, &c.

The Seventh Remark is, Some Men's 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 Hypocrisy; He that seemed so constant to Jehovah, and to his Commands, and so Continent from any covetous Itch after Wealth and Honor, ver. 18. now begins to warp and bewray himself, ver. 19. in his saying [I will inquire 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 Ambassadors, 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 Ambassadors must tarry with him all Night, as the former had done before, very loath 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 Ambassadors calling him, but being greedy to get preferment, dit of himself rise up early in the Morning, and saddled 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 Highway, 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 Human 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 aside, ver. 30.2. He was obstructed by the Angel, who (first) appeared in Human 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 received, 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 welcome his Ambassadors (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. called also the High-Places of Baal, which Idol had a Temple upon Mount Abarim, that divided Moab from Sihon, and Og's Country, 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, though' 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 Ass 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 called, v. 22.) was that same Angel who was the Guide of that Old-Testament-Church in her wandering 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 styled 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. and 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 applied 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 (though' 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, Judge. 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 (though' 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 cursed, should be cursed, v. 6. The Kings of the Earth looked upon him, like as Simon Magus in Samaria was looked 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 dazzled 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, though' 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 ruin.

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 (adjoining 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 choose any such advantageous 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.

The 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 easy 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 Domestic 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 Philistines 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 though' 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 though' 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 enraged, and smiteth his Beast, v. 27. Whereas the Pythagoreans learnt from hence, [Ubi Asinus procubuerit, non est pergendum in istâ viâ.] Not to go on where an Ass lieth down. Hermippus Records it, and out of him Josephus. Thus Balaam kicked 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, though' 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, shown 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 human 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 is a darkness, 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 Judge. 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 Honor at too dear a rate, that pawns his honesty to procure it. The Apostles Peter and Jude apply 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 innocence 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 turned aside out of the way, as v. 23. and fallen 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 died 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 frantic 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. Frigide 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 cord 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 words 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 gratify 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 Honor, 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 Honor thee?] ver. 37. whereas indeed he was not able to promote him to Honor, but in the end sent him away with displeasure and disgrace, acknowledging at the last that the Lord had kept Him back from Honor, Numb. 24.10, 11. and suppose Balaam had not been disappointed of Balak 's Honor, what had he got? but a magnum nihil, just a great nothing, as the Tempter would have cheated Christ, with bare shows and shadows (like our Raree-shows ) which he only shown him, resemblances of worldly Glory.

The Eighth Remark is, Wicked Princes with the help of their wicked Parasites, are not able to act anything 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 Liars, 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 signify, 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 chooses, and ends as a Fool, Jer. 17.11.

The 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 succor out of Zion (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 Endeavors 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.

The 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 endeavored to procure a Magic 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 endeavors.

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, Levite. 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 join 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 expressly 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 looked 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 satisfy Balak 's desires; and in this solitary place he might possibly be possessed, and fall into such horrible Raptures and Transports as he would not be seen in, lest he should be contemned.

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, 'It is 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, though' corrupted with their own Superstitious, and abused to much impiety.

Fifthly, Balaam 's number of Seven Bullocks, and Seven Rams, was a Sacred Number Sanctified 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 Levite. 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, though' 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 gratify 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 mere Irreligion, because 'tis contrary to (1.) God's Command of having no other God's 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 called a Worshipping of Devils, Rev. 9.20. Notwithstanding their distinction of Latria, and Doulia, which cannot excuse them, though' they, as the old Samaritans, thought themselves the only right Worshippers, as the Mohammedans hold themselves the only Musulmans, or true Believers.

The Fourth Remark is, Balaam 's Hypocrisy 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 dissuaded 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 Hypocrisy is; Whereas the holy Patriarchs used but one Altar in a place, though' 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 Savior's. 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 Hypocrisy is, Balaam 's bidding Balak to stand by his Burnt-Offerings, and 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 color 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 favor 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 endeavors 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 favor be shewn to the wicked, yet will he not learn Righteousness, Isa. 26.10.

The fifth Remark is; If a Soothsayer 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 Magic 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, though' put into the profane mouth of a pestilent Soothsayer. Philosophy indeed saith, that [quicquid recipitur, id recipitur ad modum recipientis] The choicest and most generous Liquors will receive an unsavory 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 (though' 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 favor 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 of 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 Israel 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 thundering Voice, saying, Balak hath called me from Mesopotamia, my Country that lays betwixt two great Rivers Tigris 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 gratify him in that cursed Design; and wherein also Balaam openly proclaims the vanity of his own Magic Art: See Isa. 47.12, 13, 14. Oh what an easy thing it is to wag a wicked Tongue! yet without God's leave Balaam cannot do it against God's Israel. How easy is it for God to bind the hands of all Kings to the Peace, who thus binds this Soothsayer's Tongue to the good behavior, 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 overruleth, 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. Levite. 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 lieth 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.

The 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, though' they never endeavor 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 endeavors 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, though' 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, though' 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 Hypocrisy, Malice, Pride and Profaneness.

The second Remark is from Balaam's Answer unto Balak's Accusation, v. 12. though' 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 withal, 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 before) 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, Judge. 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 endeavoring to reverse God's decreed Blessing upon Israel, with his multiplied Altars and Sacrifices, showing, 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 〈 in non-Latin alphabet 〉 dicta, so they are 〈 in non-Latin alphabet 〉 Intellecta, spoken after the manner of Men; but taken by our understandings, as it beseemeth the Majesty and Honor 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: 'It is 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 Barek 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 remembering 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 remembered, and not blotted out, their Sins are before though 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 must unavoidably corrupt sound Doctrine, and deprave solid Piety in good manners of human 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 threatened and punished 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 endeavored 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 itself in other places of divinely inspired Scriptures, everywhere scattered, to show 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 spite, 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 anything, He could not be Omniscient (as he is, Heb. 4.13. Joh. 20.17, &c.) and so by consequence could not be God.

Fifthly,