Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	aaron_n	ash_n	beast_n	25	3	6.5892	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46823	A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ...	Jackson, Arthur, 1593?-1666.	1643 (1643)	Wing J67; ESTC R35433	692,552	595

came a grievous swarm of flies c. Here is no mention of Aarons rod and happely there was no use made of it that Pharaoh might see the work was Gods and not mans Vers 25. Go ye sacrifice to your God in the land That is in the land of Egypt being terrified with this fourth plague of the swarms of flies that were sent amongst them Pharaoh yields at first thus farre that they should go and sacrifice unto the Lord so that they went not out of Egypt And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord but what they did this way they did in private secretly as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service Vers 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God c. That is that which the Egyptians abhorre to have sacrificed the beasts which they worshipped they could not endure to kill or see them killed for sacrifice and these were such as the Israelites were to offer up in sacrifice namely bullocks and the Egyptians worshipped a certain pyed bull or calf called Apis and also sheep and rammes as we may see Gen. 46. 34. For every shepherd is an abomination to the Egyptians CHAP. IX Vers 1. THen the Lord said unto Moses Go in unto Pharaoh This phrase that is here used go in unto Pharaoh makes it most probable that when Moses was sent to denounce this following plague he was not appointed to meet him at the river as formerly but to go into his palace to him Vers 2. If thou refuse to let them go and wilt hold them still This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse God having so many wayes testified his displeasure against him Vers 3. Behold the hand of the Lord c. Here is no mention neither of Moses rod. See chap. 8. vers 24. There shall be a very greivous murrain Or Pestilence for so is the word here used in the originall translated chap. 5. vers 3. Lest he fall upon us with pestilence Vers 6. And all the cattel of Egypt died That is the greatest part of all sorts for that all died not is evident vers 19. where before the inflicting of another plague it is said Send therefore now and gather thy cattel c. Vers 7. And the heart of Pharaoh was hardened c. Here is no mention made of Pharaohs desiring Moses prayers Now therefore it seems he did not so farre yield as formerly and we may well conceive that the reasons were these 1. Because the cattel died presently that were slain by this plague and so the plague could not be removed by his prayers and 2. Because his envious heart swelled more then ever against the Israelites and thereupon it is likely he resolved to make up the losse they had sustained in their cattel by taking away the cattel of the Israelites from them and therefore he resolved that he would not let them go Vers 8. Take to you handfulls of ashes of the furnace and let Moses sprinkle it c. And so Aaron also though Moses as the chief be here onely mentioned for why else were they both appointed to take handfulls of ashes of the furnace As for this sprinkling of ashes towards the heaven it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven and the signe was the fitter because as they oppressed the Israelites with furnace-work in burning brick so they are now punished with burning sores which came of ashes taken out of the furnace Vers 9. And it shall become small dust in all the land of Egypt That is upon the casting up of these handfulls of ashes into the aire there shall be a small dust that shall fall both upon man and beast throughout all the land of Egypt It is not necessarie I conceive to hold that those very handfulls of ashes were turned into such a cloud of dust but onely that they should be a signe of that which should follow to wit that immediately there should be small dust showred down both upon man and beast yet others do hold that those very handfulls of ashes which Moses and Aaron threw up into the aire did miraculously by the mighty power of God become a cloud of s●all dust overspreading the whole land of Egypt and so fell down both upon man and beast And there shall be a boyl breaking forth with blains That is this dust where it falls shall cause a boyl breaking out that is not yet ripe for then are such boyls most painfull yea a boyl breaking forth with blains The word in the originall signifies scalding blains or boyling blisters and the hot ashes out of the furnace were intended as a signe that such they should be The word is not used but in this place it was an extraordinary and incurable boyl for so it is called Deut. 28. 27. The boyl of Egypt whereof thou can●t not be healed Vers 11. And the Magicians could not stand before Moses because of the boyls c. Because the Magicians could not by their enchantments bring forth lice and were thereupon forced to acknowledge concerning that plague that it was the finger of God chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done and therefore in the fourth fifth plagues there hath been no mention at all made of them But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses it seems most probable that even after they were so farre convinced by the failing of their Art in bringing forth lice they still continued to embolden Pharaoh not to be moved with those things which were done and were still ready at hand to resist Moses and Aaron as farre as they could and therefore now by the shame and pain of these boyls that rose upon them they were driven away and forced to give over their fighting against God Vers 14. For I will at this time send all my plagues c. This word includes all the following plagues for the Lord would have him know that though his hand had been already heavy upon him yet there were many farre worse plagues still behind plagues that should sting him to the heart which now he would poure forth thick and threefold upon him Vers 15. That I may smite thy people with pestilence and thou shalt be cut off from the earth This must needs be meant of the killing of the first-born chap. 12. as likewise that which followeth thou shalt be cut off c. must needs be meant of his perishing in the red sea Vers 18. I will cause it to rain a

but onely of killing these beasts for an offering to the Lord as is expressed in the following words ver 4. And bringeth it not unto the doore of the tabernacle c. For herein lay the sinne that they should dare to kill a sacrifice and not bring it to the priest to be killed by him at the doore of the tabernacle by forbidding whereof Israel was taught 1. to serve God in Christ onely who is the true tabernacle Heb. 9. 11. in whom God dwelleth among men and through whom all our services are made acceptable to God John 14. 6. I am the way the truth and the life no man cometh unto the Father but by me and 2. that no service is acceptable to him but what is performed in his Church and amongst his people Vers 4. Bloud shall be imputed to that man c. That is his sacrifice shall be no more accepted of God then if he slew a man according to that of the Prophet Isai 66. 3. He that killeth an ox is as if he slew a man or rather he shall be reputed and proceeded against as a murtherer he shall be esteemed as one that hath shed bloud so shall be cut off from among his people And this happely was the rather ordained because the bloud of their sacrifices was as I may say the ransom of their persons that had sinned and so shedding of such bloud otherwise then God had appointed should be accounted as if they had shed the bloud of a man so strictly were they tied in those times to one place for the killing and offering of all their sacrifices Indeed we reade of many of the Worthies of God that did after this offer up sacrifices in other places as Samuel in Mispeh 1. Sam. 7. 9. and in Gilgal 1. Sam. 11. 15. and in Bethlem 1. Sam. 11. 2. And David in the floore of Ornan 2. Sam. 24. 18. and Elias in mount Carmel 1. King 18. 22. but that was by extraordinary dispensation from God ordinarily they were tied to bring their sacrifices to the tabernacle whereas now again under the Gospel we have liberty every where to offer up spirituall sacrifices to God John 4. 21 24. The houre cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father God is a spirit and they that worship him must worship him in spirit and truth So also Mal. 1. 11. From the rising of the sunne even unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering c. Vers 5. To the end the children of Israel may bring their sacrifices which they offer in the open field c. That is which they have been accustomed to offer any where in the open fields This is added to shew why the Lord had appointed the man to be so severely punished that should kill or offer any sacrifice any where but in the tabernacle namely that by the severitie of this law they might the better be restrained from the liberty of offering sacrifices in all places whereto they had heretofore been accustomed and that without sinne and might be strictly tied to bring all their sacrifices where ever they dwelt to the doore of the tabernacle unto the priest yea even their peace-offerings which are particularly mentioned in the last clause of this verse 1. because these were most usuall and were a kind of feast to the offerer whence there was most danger lest they should take liberty to kill and make feasts of these sacrifices in their private dwellings and 2. because naming of the lesse doth the more strongly imply the greater if they might not offer peace-offerings which are onely said to be holy where ever they pleas●● much lesse burnt-offerings which are every where said to be most holy and therefore are set in the first place Josh 22. 26 27. Therefore we said Let us now prepare to build us an altar not for burnt-offering nor for sacrifice but that it may be a witnesse between us and you c. Vers 6. And the priest shall sprinkle the bloud c. This which follows is added also to imply why the Lord tied them so strictly to one place for their offering up of sacrifices namely that by this means they might be kept in that one uniform way of Gods worship which he had appointed and not bring in every one their own superstitious devices which is the next step to idolatry for that is the meaning of these words that by being bound to one place the priest would now order all things according to Gods direction and so they should be a sweet ●avour acceptable to the Lord whereas otherwise being adulterated with mens inventions they would be an abomination unto him Vers 7. And they shall no more offer their sacrifices unto devils That is by the means above named this evil shall be prevented They shall no more offer to devils The Hebrew word signifies rough and rugged as hairy goats because in such shapes the devils sometimes appeared like Satyrs Esay 34. 14. And indeed to devils did all those Jews and Gentiles sacrifice that sacrificed not by faith in Christ and in such sort and place as God approved of Deut. 32 17. They sacrificed to devils not to God to gods whom they knew not new gods c. 1. Cor. 10. 20. But I say that the things which the Gentiles sacrifice they sacrifice to devils not to God c. Now so the Israelites had done both in Egypt Ezek. 23. 8. Neither left she her whoredomes brought from Egypt c. and also now lately in the wildernesse Exod. 32. when they sacrificed to that idol the golden calf and in other their secret idolatries Act. 7. 41. And they made a calf in those day●s and offered sacrifice unto the idol and rejoyced in the work of their own hands Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse and therefore are they said to sacrifice to devils as Jeroboams idols are also called devils 2. 〈◊〉 11. 15. And he appointed him priests for the high places and for the devils c. and Antichrists likewise Revel 9. 20. And the rest of the men which were not killed by those plagues yet repented not of the works of their hands that they should not worship devils c. Vers 8. And thou shalt say unto them Whatsoever man there be of the house of Israel or of the strangers c. Here the former law is extended to stranger●s also namely such as were turned to the religion and church of the Israelites and withall this also is expressed that as the sacrifice might not be killed ver 3. so neither might it be offered without the Sanctuary though

sure they were herein guilty and that happely upon this ground Heretofore when the people murmured the Lord for the most part shewed great indignation against them and was ready to destroy them but that Moses by his prayer prevailed with God to spare them Moses therefore and Aaron wondring that now the Lord should shew no such displeasure but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water and so though they came to the rock ready to do what God had commanded yet they were perplexed and in suspence betwixt hope and doubtings questioning still within themselves what God would do and that it seems not so much out of any doubt of Gods power as out of a distrust that such a rebellious people were not capable of such a mercie from God and that it was this which Moses stuck at his words seem to testifie vers 10. Hear now ye rebels must we fetch you water out of this rock But if the infidelity of their hearts were all their sinne why is it said also vers 12. that they did not sanctifi● him in the eyes of the children of Israel I answer that they showed their distrust outwardly also first by Moses his stricking the rock to which he should onely have spoken vers 11. this tended to the obscuring of Gods glory since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth s●condly by striking it twice which might well proceed from heat of anger and distrust thirdly by the doubtfulnesse of his words must we fetch you water out of this rock and fourthly by the bitternesse of his rage against the people Hear now ye rebels which happely he expressed also in many other words of discontent and anger which are not here set down for the psalmist saith that they angered him at the waters of strife and provoked his spirit so that he spake unadvisedly with his lips Psal 10● 32. 33. which as in part no doubt it proceeded from infidelity so it must needs much obscure the riches of Gods mercie who was ready to shew such wonderfull favour to such a rebellious people and argued a kind of unwillingnesse that God should be honoured by this miracle which he had determined to work in the eyes of all the people Vers 11. And the water came out abundantly and the congregation drank This was also spirituall drink flowing from the rock Christ 1. Cor. 10. 4. And did all drink the same spirituall drink for they drank of that spirituall rock that followed them and that rock was Christ being smitten for our transgressions Esa 5. 3 4. by the rod of the law from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life John 4. 14. Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come and buy wine and milk without money and without price And their beasts also Thus those elements which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose out of that use are no other but common and have no inherent holinesse in them Vers 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel That is to glorifie me by discovering that you did not question mine almighty power my faithfulnesse and free grace even to those that do not deserve it for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse so he that questions the accomplishment of any mercie which God hath promised his people doth exceedingly dishonour him and therefore it is said chap. 27. 14. that Moses and Aaron did herein ●ebell against Gods commandments See the former note upon vers 10. Therefore ye shall not bring this congregation into the land which I have given them How grievous this chastisement was unto Moses we see Deut. 3. 23 24 25 26. But withall herein a mystery was implyed Neither Moses the minister of the law nor Aaron the priest could bring them into Canaan but this must be the work of Jesus or Joshua his successour so neither the law nor the legall priesthood can bring us into heaven but onely faith in Jesus Christ Gal. 2. 16. Vers 13. This is the water of Meribah c. So was the former place also called in Rephidim Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh Deut. 2. 1 2 3. And he was sanctified in them That is amongst the Israelites by giving them water and thereby manifesting his power truth and compassion or in them that is Moses and Aaron by punishing their rebellion for hereby God is sanctified Ezek. 38. 16. I will bring thee against my land that the heathen may know me when I shall be sanctified in thee O God before their eyes Vers 14. And Moses sent messengers from Kadesh unto the King of Edom c. To wit by Gods direction Deut. 2. 1 2 3. Thou knowest all the travell that hath befallen us That is our grievous and wearisome afflictions and troubles have been so famous that they cannot be unknown to thee Vers 16. And when we cried unto the Lord he heard our voice and sent an angel c. This was Christ who appeared to Moses in the burning bush and sent Moses to fetch the Israelites out of Egypt and afterwards led them in their way in a pillar of cloud by day and a pillar of fire by night See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border Or by Kadesh to wit in the wildernesse lying near and having the name of Kadesh the citi● Numb 33. 36. Vers 17. Let us passe I pray thee through thy countrey That being now their nearest way and most convenient for their passage in to Canaan We will not passe through the fields or through the vineyards neither will we drink of the water of the wels Meaning that they would not turn aside into their fields or vineyards to do them any damage and that either they would not drink without paying for it as vers 19. or else that they would onely drink of the rivers which were common not meddling with their wells digged for their private uses which were very precious in those hot and dry countreys Vers 18. And Edom said unto him Thou shalt not passe by me c. Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey

again if they were once suffered to come in Vers 19. And the children of Israel said unto him We will go by the high way This is either the reply of the first messengers or a second embassy upon the answer brought back by the first messengers Vers 21. Thus Edom refused to give Israel passage through his border Notwithstanding as they went along their coasts the Edomites suffered them to buy victuals of them See Deut. 2. 28 29. Wherefore Israel turned away from him Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession Deut. 2. 4 5. Ye are to passe through the coasts of your brethren the children of Esau Medd●c not with them for I will not give you of their land no not so much as a footbreadth so they went about though the way through the wildernesse was very troublesome Numb 21. 4. The soul of the people was much discouraged because of the way Vers 22. And came unto mount Hor. From which some think the people that were driven out of this countrey by Esau were called Horims Dent. 2. 12. The Horims also dwelt in Seir beforetime but the children of Esau succeeded them when they had destroyed them c. and Esau is called the Horite Gen. 36. 20. Vers 24. Aaron shall be gathered unt● his people c. See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people that he was by death kept from entring Canaan for his sinne else the death of so aged a man would have been little regarded Vers 25. Take Aaron and Eleazar his sonne and bring them up into mount Hor. These reasons may be probably given why this is appointed to be done in the mount 1. That it might be a signe that this was done by Gods appointment their going up into the mount being as it were a presenting of themselves before Gods tribunal that by his will they m●ght be ordered in this great businesse 2. That it might raise up the peoples expectation to observe what was done whence it is said vers 27. that they went up in the sight of all the congregation 3. That it might be a signe of Aarons ascending by death to heaven Vers 28. And Moses stripped Aaron of his garments and put them upon Eleazar his sonne The priests used not to wear their holy garments out of the tabernacle But this was done by speciall command of God Aaron therefore going up to mount Hor in all the high priests attire that he might die there Moses stripped him there of all those holy garments not so much that they might not be defiled by Aarons dead body as that they might be put upon Eleazar his sonne to signifie that God had appointed him to suce●ed in his fathers office And indeed this done thus once for all was sufficient to shew that God had established this order that the high priests eldest sonne or the next heir of the family unlesse he were uncapable of it because of some blemish was still to succeed in that place and office and withall it must needs be a great comfort to Aaron that before he died he saw his sonne settled in his room and might in his sonne so clothed behold as in a type his Mediatour the salvation of God Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity for Eli was of the stock of Ithamar And Aaron died there in the top of the mount This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt Aaron then being an hundred and twenty three years old chap. 33. 38 39. and an evident demonstration this was of the insufficiency of the legal priesthood Hebr. 7. 23 24. And they truly were many priests because they were not suffered to continue by reason of death But this man because he continueth ever hath an unchangeable priesthood Vers 29. They mourned for Aaron thirty dayes This was it seems the usuall time of mourning for great men for so long also they mourned for Moses Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died and was buried at Mosera but concerning that difficultie see the note upon that place CHAP. XXI Vers 1. ANd when king Arad the Canaanite which dwelt in the south heard tell that Israel came by the way of the spies c. That is when he understood by the spies he had sent forth to observe the course of the Isra●lites that they were turned back again from the red sea and marched directly upon the south of Canaan where his countrey lay by the way of the spies that is by the way where he had sent his spies to watch them not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own he immediately went forth with a great army even as farre as mount Hor in the edge of the desert where the Israelites now lay and there fought with them and took some of them prisoners Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies namely that king Arad heard they came by the way where the spies which Moses did long since send to search the land chap. 13. 17. entred that countrey and indeed they entred upon the south of Canaan as is there expressely noted But first because the Israelites were now farre from Kadesh-Barnea whence those spies were sent to search the land of Canaan and secondly because it seems apparent by the text that those that told this king Arad of the Israelites coming used the exp●ession here mentioned that they came by the way of the spies and we no way find that either this king or any other of the Canaanites did ever know any thing of the Israelites spies that were sent to search the land therefore I conceive that this is meant rather as is abovesaid of the way where king Arad had sent spies to observe which way the Israelites would take of whose return from the red sea he had before been informed as is noted chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad very observable it is first that the Lord so disposed of it by his providence that this one king should onely come forth against them and that all the Canaanites in those parts did not joyn their forces together against them for by this means the Israelites were not so daunted but that they were willing to fight with them and secondly that notwithstanding the Lord suffered them to be foyled so that some of them were