he hath some delusive comfort. I have the same opinion of Deists and other self-righteous, and self-confident gentlemen, who so swarm in our age, and set so light by the blood of the everlasting covenant. May the Lord open their eyes to forgive them, for they know not what they do, any more than their brethren, who cried, Away with him! away with him! Likewise the Antinomian, who boasteth so much of the blood and righteousness of Christ, but withal doth wallow in sin, and bring forth no fruit meet for repentance; his delusions are exceeding strong and dangerous.

It evidently appears by these hints, that we ought carefully to examine our comforts. Our Lord's maxim is very good in many cases. By their fruit ye shall know them. The more we are acquainted with divine consolations, the easier and clearer we shall discover those that are false, either in ourselves or ' others.

Why should the king of Moab, by the advice of his privy council in a time of imminent danger and threatening disress, apply for relief to a prophet of the God of Israel, as Balaam certainly was, and not to Baal-peor, the God of the Moabites.

BALA

ALAAM's character is set out in the query so favourably, that a stranger to the Bible might imagine him to be a true prophet; for he is not only supposed, but asserted to be, a prophet of the God of Israel; but the scripture informs us, that he was a soothsayer, and that he sought for enchantments. In the following texts we may see what sort of persons soothsayers and enchanters were, Exod. vii. 11, 12. Deut viii. 10, 11. 2 Kings xvii. 17. Jer. xxvii. 8. Mic. v. 12. Acts viii. 9, 11. and xiii. 16. with other parallel places. It will be said, that "he had free access to God upon several occasions." I cannot find any hint of that in scripture, but only in the case before us. True we find here, that the Lord spake to him often; yet, even in this remarkable affair, we see he sought for enchantments; But when he found, after repeated attempts, there was no enchantment against Jacob, nor divination against Israel, but they were to a miracle preserved of God, it is said, " He went not,' as at other times, to seek for enchantments, or devilish arts, and it is probable, that every time he sought the Lord, he used those very sinful arts.

"

If it be queried, how the Lord condescended to reveal his will to such a person? The matter appears to me thus: Balaam was a man of great fume; much such another as Simon Magus, and had a very artful way of deceiving the people, so they Lought certainly, that whom he blessed was blessed; and

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whom he cursed, was cursed. It is plain that his aim was to amass riches, and not to instruct the people in the will of God. The messengers sent from Balak, took the reward of divination in their hands; for he loved, and ran greedily after the wages of unrighteousness. In the whole account of the affair, it is evident that he was desirous to go and curse Israel; for he said, the Lord refuseth to give me leave to go with you. As he was earnestly solicited, and willing to go and curse the peculiar people of God, I am persuaded that there was an eminent divine interposition, so that he was under special restraints from the Almighty, and obliged, against his inclination, to bless, and not curse Israel. For it seems he entreated leave to curse them, for it is said, The Lord would not hearken to Balaam, but turned the intended curse into a blessing. I do not think he was ever under divine inspiration, but only upon this notable occasion; and that by an evident and wonderful interposition of God in favour of his people.

We have other instances of this kind. When Laban, Balaam's countrymen, both being Syrians, pursued after Jacob, intending to hurt him, God came to him and said, Take heed that thou speak not to Jacob, either good or bad. Let it be here observed, that Laban saith, The God of your father spake unto me: Here he disowns the God of Abraham, and does not look upon him as his God; yet he durst not, at this time, go beyond the commandment of the Lord, to do good or bad, any more than Balaam could; and Jacob knew the reason of it, for, said he, axcept the God of my father, the God of Abraham, and the. fear of Isaac, had been with me, surely thou hadst sent me away now empty: God hath seen my affliction, and the labour of my hand, and rebuked thee yesternight, Genesis xx. S. &c. and 1 Sam. xix 22. &c. are not foreign to cur present purpose. That Balaam was not one of the holy men of God, will appear, if we consider, that notwithstanding he could not possibly curse, but evidently bless Israel, he yet did all in his power to hurt them; for by his council he taught Balak to cast a stumbling block before Israel; and the Midianites, being by hire instructed, vexed them with their wiles, and at last beguiled them, so as to prevail upon them to eat things sacrificed to idols, and to commit fornication, which corrupted the people, and brought the plague amongst the congregations of the Lord. Had he been a true prophet of the God of Israel, he would not have taken this method. But when vengeance is brought upon the Midianites, for following the counsel of Balaam, it falls also upon the head of the prophet, whose iniquity and inadness the dumb ass rebuked and forbede in time. Thus as he lived a wicked life, so he died the death of the wicked, and net of the righteous.

I. does not appear to me that Balak applied to Balaam, because he believed him to be a prophet of the God of Israel;

but only because he took him to be a very famous practitioner, as a soothsayer and enchanter. If Balak had regard to any deity in this point, I think it must be to Baal-peor for as soon as Balaam came, he is taken to the high-places of Baal, and after that to the top of Peor. That Balaam was no great enemy to Baal-peor, appears by his manner of sacrificing upon seven altars, upon the high places of Baal, and on the top of Peor. I am of opinion, that neither Naaman the Syrian, nor his master, had the least design to change their deity, in coming to Elisha; but I suppose they took him to be something like a great soothsayer, as Daniel is called, by a heathen king, master of the magicians; so a grand present is brought to Elisha, but the true prophet was not very greedy of filthy lucre. It is true when the cure was done, Naaman's heart was so affected, that he entertained very favourable thoughts of the God of Israel; but still he was resolved to bow in the house of Rimmon.

The conclusion of the whole is this, Balaam's character will hardly admit him to be ranked among the prophets of the God of Israel; and as Balak does not seem to me, in the least, inclined to consult another deity, I see not how he can affront Baal-peor nay, he pays divine honour and homage, in building him so many altars upon his high places, by the direction and assistance of Balaam; then it is easy to conclude that assistance and protection, aid and succour, is earnestly intreated of Baal-peor at this time of distress. And when all failed, the Soothsayer at last puts Balak in a way to bring Jacob over to the idol of Moab; for Isarel joined himself to Baal-peor; neither was the people soon cleared of his sin, for a good while after, it is said, Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the Lord? As for the truths which Balaam spoke, concerning Israel and other nations, I believe it was to shew Balak, and his prophet, how effectually God could turn the curse into a blessing, and confound them both. He seems to tremble at his own prophecy, when he said, Alas! who shall live when God doth this? Caiaphas was no great friend to our Lord Jesus Christ, yet he prophesied great truths concerning Christ and his people.

QUEST. IX

How far should the master of a family concern himself about the eternal sarvation of his children, servants, &c. Is it his duty to read a portion of the scripture to them, morning and evening, and pray with them as often? Should he catechise or ask them pertinent questions, at proper seasons ?

AN importat query, tending to excite, and stir up to a duty

much neglected within the pale of the Christian church, and that by many whose profession runneth pretty high. When vital religion, or the power of godliness is upon the decline, as it is lamentably so at this day, those branches of practical gedliness are almost the first that are neglected. One who is not very well acquainted with the professing part of mankind, but hath nevertheless, a just sense of the forcible principles of humanity, would be apt to think it impossible for a parent (who is himself acquainted with the heinous nature of sin, the impartial justice of Gorl, and the vanities of bewitching earth) to be careless about the eternal salvation of his children. Yet, with grief we see numbers of professing parents, though in every respect as careful as any man, for the training up of their children in the modish fashions of the times, and the procuring fortunes for them, against the time they shall dispose of them in mar. riage, who, at the same time, appear to be indolent enough in that great part of a parent's duty," The inculcating morai principles upon the minds of thei children." A pracuce which ought to be early begun, continued in with prayer, and perse. verence; the neglect of which may, perhaps, be one visible reason, why some Christians find such intolerable crosses from the conduct of their upgrown children. The laws of nature enforce an obligation upon parents, to care for the happiness of their Children, even as they consult their own. Solomon points man to the diminutive an, from its conduct to learn instruction, in point of industry and frugality.-After his example, I think I may, without prejudice to truth, say, "O ve inhum in parents, who feel little or no concern for the eternal welfare of your chiidran, go to the beasts of the field, and from them learn a lesson of parental care." Their highest sense of happiness is present sensation, and how careful are they that the happiness of their young be the same, both in species and measure, with their own? See the maternal hen, she prefers the safety and happiness of her young, to that of herself. Now though I do not intend to act the naturalist with you, yet from the observation before us, a sharp reproof is given to you, who yourselves have tasted the sweetness of religion, and neglect obedience to that natural ob. ligation, to do all that hes in your power, if, by any means, your instructions under the Lord's blessing, may be instrumental of

rendering the happiness of your children, the same in kind with your own. Now, as we are not mere naturalists, but profess ourselves Christians, we have a sure and certain rule whereby to govern our conduct. To the law, and to the testimony, therefore let us go, for as many as walk according to this rule, peace shall be on them. &c. and herein we find some things as indispensably required of parents in beh If of their children.

I. Diligently to lead them into the Christian system of moralitv. There are three means which God hath instituted, and on which his blessings may be expected, in order to the attaining of his.

1. The restraining them from immoral practices. 1. Sam. ii. 12 13 14 In that day, I will perform against Eli, all things which I have s oken concerning his house; when I be gin I will also make an end. For I have told him, that I will judge his house forever; for the iniquity which he knoweth ; because his sons made themselves vile, and he restrained them no'. And therefore I have sworn to the house of Eli, that the iniqui y of Eli's house shall not be purged with sacrifice for ever: And in chap v. we see the awful fulfilling of this denunciation of wrath, The ark of God was taken; Hophni and Phine has the sons of Fli were slain; Eli bears the dismal tidings, falls from his seat ang breaks his neck: the wife of Phinehas falls into labour, and dies in child-bearing. Thus swift destruction to an eminent family in Israel was procured by the sinful indulgence of a tender father, who, in other respects was a very good min. This is a warning given for professing parents in litter times, that they may be aware and avoid the judg. ments that good men fell under. As to the manner of restraint it is threefold. First, Cautioning of them against every known sin. of which the forecited scripture is proof sufficient. Secondly Reproof of their errors, which is much recommended by the wise Solomon, in variety of his proverbial texts; especially Prov xxix. 15. 17. The rod and reproof give wisdom. but a child, left to himself bringeth his mother to shame, &c. Not such lifeless reproofs as that of Eli, “Nay, my sons, for it is no good report I hear of you A far sharper rebuke may come from as tender a heart as old Eli's. Thirdly, the rod of correction, as Prov xi 24. He that shareth his rod, hateth his son, but he that loveth him chasteneth him betimes. And chap. xix. 18. Chasten thy son whilst there is hope and le: not thy soul spare for his crying. And chap. xxiii. 13 14 and xxix. 17. &c.

verse.

The second institution, on which the divine blessing may be expected, is instruction, Psalm lxxviii. from the 1st, to the 9:h I will unter da k sayings of old, which we have heard and known, and such as our fathers have told us : We will no hide them from their children, shewing to the generation co come the praises of the Lord, &c &c. It is doubtless the incumbent duty of parens, as far as possible, to set before thei