casion, are fraught with instruction to all generations. In this mad career of Balaam, what could be more proper than to convince him, that the mouth and tongue were under God's direction; that the same Divine Power which caused the ass to speak contrary to its nature, could make him utter blessings contrary to his inelination. We find accordingly, that he was overruled to bless the people, though he came prepared and disposed to curse them.

We may be the more certain, that Balaam was influenced to speak contrary to his inclination, because, when he had done prophesying, though he had been ordered in anger to depart and to flee to his place, yet he had the meanness to stay; and gave that wicked counsel, whereby the people were enticed to transgress with the daughters of Moab ; in consequence of which twenty-four thousand died of the plague. The miracle then was a proper sign to Balaam, and had the intended effect; which we may the more easily believe, when we see him afterwards inspired with such knowledge of futurity. It was not more above the natural capacity of the ass to speak, than it was above the natural capacity of Balaam to foretel so many distant events.

The prophecies render the miracle more credible; and we shall have less occasion to doubt

of the one, when we see the accomplishment of the other. His predictions are indeed wonderful, whether we consider the matter, or the style, which possesses uncommon force and energy, as well as beauty. They are called parables in the sacred text; but we shall select such parts only, as have the most remarkable signification. After his first sacrifice, he declared:

"Lo! the people shall dwell alone; and shall not be reckoned among the nations."

How could Balaam, upon a distant view only of a people whom he had never seen before, discover the genius and manners, not only of the people then living, but of their posterity to the latest generations! What renders it more extraordinary, is, the singularity of the character; that they should differ from all the people in the world; should dwell among the nations without mixing or incorporating with any of them. The time when this was affirmed increases the wonder; it being before the people were well known in the world, before their religion and government were established, and even before they had obtained a settlement any where. But that this description of their character was fully verified in the event, all history testifies, and we have ocular demonstration of it at this day.

As Balaam beheld that the excellency of the condition of Israel, under Divine limitations and appointment, was so different from that of being obnoxious to Almighty judgments and displeasure, which situation he had just before been in, we are not surprised at the exclamation, which seems to have been involuntary: "Let me die the death of the righteous, and let my last end be like his."

But it appears he went to seek enchantments at this time. This might be permitted to convince him they had no power over those whom the Lord had blessed, and that he should publicly acknowledge it:

"Surely there is no enchantment against Jacob, neither is there any divination against Israel."

From which this remarkable inference may be deduced, that it is only those, who give way to the suggestions and influence of evil, that become subject to the powers of darkness.

Balaam's prophecy, after the third sacrifice, is a confirmation of the former, and is more explicit :

"He shall eat up the nations, his enemics; and shall break their bows, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion; who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.”

These expressions are a manifest prophecy of the victories which the Israelites should gain over their enemies, and particularly over the Canaanites; of their secure possession and quiet enjoyment of the land afterwards; particularly in the reigns of David and Solomon.

At the same time Balaam declared:

"His king shall be higher than Agag, and his kingdom shall be exalted."

Wonderful as this was, it was accomplished by Saul, who "smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt; and he took Agag, the king of the Amalekites, alive, and utterly destroyed all the people with the edge of the sword." 1 Sam. xv. 7 and 8.

Before Balaam takes his leave of Balak, he undertakes to advertise him what this people should do to his people, in the latter days; by which phrase is meant the time to come, be it more or less. He begins with what more immediately concerns the Moabites, the people to which he was speaking:

"There shall come a star out of Jacob; and a sceptre shall rise out of Israel."

The star and the sceptre are metaphors, probably borrowed from the ancient hieroglyphics, which much influenced the language of the east;

and they evidently denote some illustrious ruler, whom he thus particularly characterizes :

"And shall smite the corners of Moab, and destroy all the children of Sheth."

This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground."—It is conjectured that Sheth was either some eminent place or person among the Moabites.

"And Edom shall be a possession; Seir also shall be a possession for his enemies."

This was also fulfilled by David: "Throughout all Edom put he garrisons; and all they of Edom became David's servants." Seir is the name of the mountains of Edom, so that even their mountains and fastnesses could not defend the Idumeans from David and his Captains.

"Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city."

And David's General smote every male in Edom; "for six months did Joab remain there with all Israel until he had cut off every male in Edom." 1 Kings xi. 15, and 16.

We see how this prophecy was fulfilled in the person and acts of David; but most Jewish, as well as Christian writers, apply it primarily perhaps to David, but ultimately to the Messiah.