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Passage 1: Joshua 18

(Jos 18:1) And the whole Congregation of the children of Israel, came together at Shiloh: for they set vp the Tabernacle of the Congregation there, after the land was subiect vnto them.

(Notes Reference) And the whole congregation of the children of Israel assembled together at Shiloh, and set up the (a) tabernacle of the congregation there. And the land was subdued before them.

(a) For they had now removed it from Gilgal, and set it up in Shiloh.

(Jos 18:2) Nowe there remained among the children of Israel seuen tribes, to whom they had not deuided their inheritance.

(Notes Reference) And there remained among the children of Israel seven tribes, (b) which had not yet received their inheritance.

(b) As Eleazar, Joshua, and the heads of the tribes had done to Judah, Ephraim, and half of Manasseh.

(Jos 18:3) Therefore Ioshua said vnto the children of Israel, Howe long are ye so slacke to enter and possesse the land which the Lord God of your fathers hath giuen you?

(Jos 18:4) Giue from among you for euery tribe three men, that I may sende them, and that they may rise, and walke through the land, and distribute it according to their inheritance, and returne to me.

(Notes Reference) Give out from among you three men for [each] tribe: and I will send them, and they shall rise, and go through the land, and describe it according to (c) the inheritance of them; and they shall come [again] to me.

(c) That is, into seven portions, one to every tribe.

(Jos 18:5) And that they may deuide it vnto them into seuen parts, (Iudah shall abide in his coast at the South, and the house of Ioseph shall stand in their coastes at the North)

(Notes Reference) And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall (d) abide in their coasts on the north.

(d) For these had their inheritance already appointed.

(Jos 18:6) Ye shall describe the land therefore into seuen partes, and shall bring them hither to me, and I will cast lottes for you here before the Lord our God.

(Notes Reference) Ye shall therefore describe the land [into] seven parts, and bring [the description] hither to me, that I may cast lots for you here before the (e) LORD our God.

(e) Before the ark of the Lord.

(Jos 18:7) But the Leuites shall haue no part among you: for the Priesthood of the Lord is their inheritance: also Gad and Reuben and halfe the tribe of Manasseh haue receiued their inheritance beyond Iorden Eastward, which Moses the seruant of the Lord gaue them.

(Notes Reference) But the Levites have no part among you; for the (f) priesthood of the LORD [is] their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them.

(f) That is, the sacrifices and offerings, (Jos 13:14).

(Jos 18:8) Then the men arose, and went their way: and Ioshua charged them that went to describe the land, saying, Depart, and goe through the land, and describe it, and returne to me, that I may here cast lottes for you before the Lord in Shiloh.

(Notes Reference) And the men arose, and went away: and Joshua charged them that went to (g) describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh.

(g) By writing the names of every country and city.

(Jos 18:9) So the men departed, and passed through the lande, and described it by cities into seuen partes in a booke, and returned to Ioshua into the campe at Shiloh.

(Jos 18:10) Then Ioshua cast lottes for them in Shiloh before the Lord, and there Ioshua deuided the land vnto the children of Israel, according to their portions:

(Notes Reference) And Joshua (h) cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions.

(h) That everyone should be content with God's appointment.

(Jos 18:11) And the lot of the tribe of the children of Beniamin came foorth according to their families, and the cost of their lot lay betweene the children of Iudah, and the children of Ioseph.

(Notes Reference) And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth (i) between the children of Judah and the children of Joseph.

(i) Their inheritance bordered on Judah and Joseph.

(Jos 18:12) And their coast on the Northside was from Iorden, and the border went vp to the side of Iericho on the Northpart, and went vp through the mountaines Westward, and the endes thereof are in the wildernesse of Beth-auen:

(Jos 18:13) And this border goeth along from thence to Luz, euen to the Southside of Luz (the same is Beth-el) and this border descendeth to Atroth-addar, neere the mount, that lyeth on the Southside of Beth-horon the nether.

(Notes Reference) And the border went over from thence toward Luz, to the side of Luz, which [is] (k) Bethel, southward; and the border descended to Atarothadar, near the hill that [lieth] on the south side of the nether Bethhoron.

(k) Which was in the tribe of Ephraim: another Bethel was in the tribe of Benjamin.

(Jos 18:14) So the border turneth, and compasseth the corner of the Sea Southward, from the mount that lyeth before Beth-horon Southward: and the endes thereof are at Kiriath-baal (which is Kiriath-iearim) a citie of the children of Iudah: this is the Westquarter.

(Jos 18:15) And the Southquarter is from the ende of Kiriath-iearim, and this border goeth out Westward, and commeth to the fountaine of waters of Nephtoah.

(Jos 18:16) And this border descendeth at the ende of the mountaine, that lyeth before the valley of Ben-hinnom, which is in the valley of the gyants Northward, and descendeth into the valley of Hinnom by the side of Iebusi Southwarde, and goeth downe to En-rogel,

(Jos 18:17) And compasseth from the North, and goeth foorth to En-shemesh, and stretcheth to Geliloth, which is toward the going vp vnto Adummim, and goeth downe to the stone of Bohan the sonne of Reuben.

(Notes Reference) And was drawn from the north, and went forth to (l) Enshemesh, and went forth toward Geliloth, which [is] over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben,

(l) Which is in the tribe of Ephraim.

(Jos 18:18) So it goeth along to the side ouer against the plaine Northward, and goeth downe into the plaine.

(Jos 18:19) After, this border goeth along to the side of Beth-hoglah Northward: and the endes thereof, that is, of the border, reach to the point of the salt Sea Northward, and to the ende of Iorden Southward: this is the Southcoast.

(Notes Reference) And the border passed along to the side of Bethhoglah northward: and the outgoings of the border were at the north bay of the salt sea at the south (m) end of Jordan: this [was] the south coast.

(m) To the very straight, where the river runs into the Salt sea.

(Jos 18:20) Also Iorden is the border of it on the Eastside: this is the inheritance of the children of Beniamin by the coastes thereof rounde about according to their families.

(Jos 18:21) Nowe the cities of the tribe of the children of Beniamin according to their families, are Iericho, and Beth-hoglah, and the valley of Keziz,

(Jos 18:22) And Beth-arabah, and Zemaraim, and Beth-el,

(Jos 18:23) And Auim, and Parah, and Ophrah,

(Jos 18:24) And Chephar, Ammonai, and Ophni, and Gaba: twelue cities with their villages.

(Jos 18:25) Gibeon, and Ramah, and Beeroth,

(Jos 18:26) And Mizpeh, and Chephirah, and Mozah,

(Jos 18:27) And Rekem, and Irpeel, and Taralah,

(Jos 18:28) And Zela, Eleph, and Iebusi, (which is Ierusalem) Gibeath, and Kiriath: fourteene cities with their villages: this is the inheritance of the children of Beniamin according to their families.

(Notes Reference) And Zelah, Eleph, and Jebusi, which [is] (n) Jerusalem, Gibeath, [and] Kirjath; fourteen cities with their villages. This [is] the inheritance of the children of Benjamin according to their families.

(n) Which was not completely in the tribe of Benjamin, but part of it was also in the tribe of Judah.

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Passage 2: Isaiah 24

(Isa 24:1) Behold, the Lord maketh the earth emptie, and hee maketh it waste: hee turneth it vpside downe, and scattereth abrode the inhabitants thereof.

(Notes Reference) Behold, the LORD maketh the (a) earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad its inhabitants.

(a) This prophecy is as a conclusion of that which has been threatened to the Jews and other nations from the 13th chapter and therefore by the earth he means those lands which were named before.

(Isa 24:2) And there shalbe like people, like Priest, and like seruaunt, like master, like maide, like mistresse, like bier, like seller, like lender, like borower, like giuer, like taker to vsurie.

(Notes Reference) And it shall be, as with the people, so with the (b) priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of interest, so with the giver of interest to him.

(b) Because this was a name of dignity it was also applied to them who were not of Aaron's family, and so signifies also a man of dignity, as in (2Sa 8:18; 2Sa 20:25; 1Ch 18:17) and by these words the prophet signifies a horrible confusion, where there will be neither religion, order nor policy, (Hos 4:9).

(Isa 24:3) The earth shalbe cleane emptied, and vtterly spoiled: for the Lord hath spoken this worde.

(Isa 24:4) The earth lamenteth and fadeth away: the world is feeble and decaied: the proude people of the earth are weakened.

(Isa 24:5) The earth also deceiueth, because of the inhabitantes thereof: for they transgressed the lawes: they changed the ordinances, and brake the euerlasting couenant.

(Notes Reference) The earth (c) also is defiled under its inhabitants; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

(c) That is, does not give her fruit for the sin of the people, whom the earth deceived of their nourishment because they deceived God of his honour.

(Isa 24:6) Therefore hath the curse deuoured the earth, and the inhabitantes thereof are desolate. Wherefore the inhabitants of the land are burned vp, and fewe men are left.

(Notes Reference) Therefore hath the (d) curse devoured the earth, and they that dwell in it are desolate: therefore the inhabitants of the earth are (e) burned, and few men left.

(d) Written in the law, as in (Lev 26:14; Deu 28:16) thus the prophets used to apply particularly the menaces and promises which are general in the law.

(e) With heat and drought, or else that they were consumed with the fire of God's wrath.

(Isa 24:7) The wine faileth, the vine hath no might: all that were of merie heart, doe mourne.

(Isa 24:8) The mirth of tabrets ceaseth: the noyse of them that reioyce, endeth: the ioye of the harpe ceaseth.

(Isa 24:9) They shall not drinke wine with mirth: strong drinke shall be bitter to them that drinke it.

(Isa 24:10) The citie of vanitie is broken downe: euery house is shut vp, that no man may come in.

(Notes Reference) The city of (f) confusion is broken down: every house is shut up, that no man may enter.

(f) Which as it was without order so now should it be brought to desolation and confusion: and this was not only meant of Jerusalem, but of all the other wicked cities.

(Isa 24:11) There is a crying for wine in the streetes: al ioy is darkened: the mirth of the world is gone away.

(Notes Reference) [There is] a crying for wine in the streets; all joy is darkened, the (g) mirth of the land is gone.

(g) Because they did not use God's benefits correctly their pleasures would fail, and they would fall to mourning.

(Isa 24:12) In the citie is left desolation, and the gate is smitten with destruction.

(Isa 24:13) Surely thus shall it bee in the middes of the earth, among the people, as the shaking of an oliue tree, and as the grapes when the vintage is ended.

(Notes Reference) When thus it shall be in the midst of the land among the people, [there shall be] (h) as the shaking of an olive tree, [and] as the gleaning grapes when the vintage is done.

(h) He comforts the faithful, declaring that in this great desolation the Lord will assemble his Church which will praise his Name, as in (Isa 10:22).

(Isa 24:14) They shall lift vp their voyce: they shall shout for the magnificence of the Lord: they shall reioyce from the sea.

(Notes Reference) They shall lift up their voice, they shall sing for the majesty of the LORD, they shall cry aloud from (i) the sea.

(i) From the utmost coasts of the world, where the gospel will be preached as in (Isa 24:16).

(Isa 24:15) Wherefore praise yee the Lord in the valleis, euen the Name of the Lord God of Israel, in the yles of the sea.

(Isa 24:16) From the vttermost part of the earth wee haue heard praises, euen glory to the iust, and I sayd, My leanesse, my leanesse, woe is mee: the transgressours haue offended: yea, the transgressours haue grieuously offended.

(Notes Reference) From the uttermost part of the earth have we heard songs, [even] glory to the (k) righteous. But I said, (l) My leanness, my leanness, woe to me! the treacherous dealers have dealt treacherously; yea, the treacherous dealers have dealt very treacherously.

(k) Meaning to God, who will publish his gospel through all the world.

(l) I am consumed with care, considering the affliction of the Church, both by foreign enemies and domestic. Some read, My secret, my secret: that is, it was revealed to the prophet, that the good would be preserved and the wicked destroyed.

(Isa 24:17) Feare, and the pitte, and the snare are vpon thee, O inhabitant of the earth.

(Isa 24:18) And hee that fleeth from the noyse of the feare, shall fall into the pit: and he that commeth vp out of the pit, shall be taken in the snare: for the windowes from on high are open, and the foundations of the earth doe shake.

(Notes Reference) And it shall come to pass, [that] he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the (m) windows from on high are open, and the foundations of the earth do shake.

(m) Meaning that God's wrath and vengeance would be over and under them, so that they would not escape no more than they did at Noah's flood.

(Isa 24:19) The earth is vtterly broken downe: the earth is cleane dissolued: the earth is mooued exceedingly.

(Isa 24:20) The earth shall reele to and from like a drunken man, and shall be remooued like a tent, and the iniquitie thereof shall be heauie vpon it: so that it shall fall, and rise no more.

(Isa 24:21) And in that day shall the Lord visite the hoste aboue that is on hie, euen the Kinges of the world that are vpon the earth.

(Notes Reference) And it shall come to pass in that day, [that] the LORD shall (n) punish the host of the high ones [that are] on high, and the kings of the earth upon the earth.

(n) There is no power so high or mighty, but God will visit him with his rods.

(Isa 24:22) And they shall be gathered together, as the prisoners in the pit: and they shall be shut vp in the prison, and after many daies shall they be visited.

(Notes Reference) And they shall be gathered together, [as] prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be (o) visited.

(o) Not with his rods as in (Isa 24:21) but will be comforted.

(Isa 24:23) Then the moone shall be abashed, and the sunne ashamed, when the Lord of hostes shall reigne in mount Zion and in Ierusalem: and glory shalbe before his ancient men.

(Notes Reference) (p) Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign on mount Zion, and in Jerusalem, and before his ancients gloriously.

(p) When God restores his Church, the glory of it will so shine, and his ministers (who are called his ancient men) that the sun and the moon will be dark in comparison to it.

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Passage 3: Hebrews 6-7

(Heb 6:1) Therefore, leauing the doctrine of the beginning of Christ, let vs be led forward vnto perfection, not laying againe ye foundation of repetance from dead workes, and of faith toward God,

(Notes Reference) Therefore leaving the (a) principles of the doctrine of Christ, let us go on unto perfection; (1) not laying again the foundation of repentance from dead works, and of faith toward God,

(a) The first principle of Christian religion, which we call the catechism. (1) Certain principles of a catechism, which comprehend the sum of the doctrine of the gospel, were given in few words and briefly to the poor and unlearned, that is, the profession of repentance and faith in God. The articles of this doctrine were required from those who were not yet members of the Church on the days appointed for their baptism. Of those articles, two are by name recited: the resurrection of the dead, and eternal judgment. (Ed.)

(Heb 6:2) Of the doctrine of baptismes, and laying on of hands, and of the resurrection from the dead, and of eternall iudgement.

(Heb 6:3) And this will we doe if God permit.

(Heb 6:4) For it is impossible that they which were once lightened, and haue tasted of the heauenly gift, and were made partakers of the holy Ghost,

(Notes Reference) (2) For [it is] (b) impossible for those who were once enlightened, and have (c) tasted of the heavenly gift, and were made partakers of the Holy Ghost,

(2) He adds a vehemency to his exhortation, and a sharp threatening of the certain destruction that will come to them who fall away from God and his religion.

(b) He speaks of a general backsliding and those who fall away from the faith completely, not of sins committed through the weakness of a man against the first and the second table of the law.

(c) We must note the force of this word, for it is one thing to believe as Lydia did, whose heart God opened in (Act 16:13) and another thing to have some taste.

(Heb 6:5) And haue tasted of the good word of God, and of the powers of the world to come,

(Heb 6:6) If they fal away, should be renued againe by repentance: seeing they crucifie againe to themselues the Sonne of God, and make a mocke of him.

(Notes Reference) If they shall fall away, to renew them again unto repentance; seeing they (d) crucify to themselves the Son of God afresh, and put [him] to an open shame.

(d) As men that hate Christ, and as though they crucified him again, making a mockery of him to all the world, to their own destruction, as Julian the Apostate or backslider did.

(Heb 6:7) For the earth which drinketh in the raine that commeth oft vpon it, and bringeth foorth herbes meete for them by whome it is dressed, receiueth blessing of God.

(Notes Reference) (3) For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

(3) He lays out the former threatening with a comparison.

(Heb 6:8) But that which beareth thornes and briars, is reproued, and is neere vnto cursing, whose end is to be burned.

(Heb 6:9) But beloued, we haue perswaded our selues better things of you, and such as accompany saluation, though we thus speake.

(Notes Reference) (4) But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

(4) He moderates and calms all that sharpness, expecting better things of those to whom he writes.

(Heb 6:10) For God is not vnrighteous, that hee should forget your worke, and labour of loue, which ye shewed toward his Name, in that ye haue ministred vnto the Saints, and yet minister.

(Notes Reference) (5) For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

(5) He praises them for their charity, by this encouraging them to go forward, and to hold out to the end.

(Heb 6:11) And we desire that euery one of you shew the same diligence, to the full assurance of hope vnto the ende,

(Heb 6:12) That ye be not slouthfull, but followers of them, which through faith and patience, inherite the promises.

(Notes Reference) (6) That ye be not slothful, but followers of them who through faith and patience inherit the promises.

(6) He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.

(Heb 6:13) For when God made the promise to Abraham, because he had no greater to sweare by, he sware by himselfe,

(Notes Reference) (7) For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

(7) Another encouragement, to push them onward because the hope of the inheritance is certain, if we continue to the end, for God has not only promised it, but also promised it with an oath.

(Heb 6:14) Saying, Surely I wil aboundantly blesse thee and multiplie thee marueilously.

(Notes Reference) Saying, Surely (e) blessing I will bless thee, and multiplying I will multiply thee.

(e) I will heap many benefits on you.

(Heb 6:15) And so after that he had taried patiently, he enioyed the promise.

(Heb 6:16) For men verely sweare by him that is greater then themselues, and an othe for confirmation is among them an ende of all strife.

(Heb 6:17) So God, willing more aboundantly to shew vnto the heires of promise the stablenes of his counsell, bound himselfe by an othe,

(Notes Reference) Wherein God, willing more (f) abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:

(f) More than was needed, were it not for the wickedness of men who do not believe God, even though he swears.

(Heb 6:18) That by two immutable things, wherein it is vnpossible that God should lye, we might haue strong consolation, which haue our refuge to lay holde vpon that hope that is set before vs,

(Heb 6:19) Which hope we haue, as an ancre of the soule, both sure and stedfast, and it entreth into that which is within the vaile,

(Notes Reference) (8) Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

(8) He compares hope to an anchor because in the same way that an anchor when cast into the bottom of the sea secures the whole ship, so hope also enters even into the very secret places of heaven. He makes mention of the sanctuary, alluding to the old tabernacle and by this returns to the comparison of the priesthood of Christ with the Levitical priesthood.

(Heb 6:20) Whither the forerunner is for vs entred in, euen Iesus that is made an hie Priest for euer after the order of Melchi-sedec.

(Notes Reference) (9) Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.

(9) He repeats David's words, in which all those comparisons that he mentioned before are signified, as he declares in all the next chapter.

(Heb 7:1) For this Melchi-sedec was King of Salem, the Priest of the most high God, who met Abraham, as he returned from the slaughter of the Kings, and blessed him:

(Notes Reference) For this (1) Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and (a) blessed him;

(1) Declaring those words, "According to the order of Melchizedek" upon which the comparison of the priesthood of Christ with the Levitical priesthood rests: first, Melchizedek himself is considered to be the type of Christ and these are the points of that comparison. Melchizedek was a king and a priest, as is Christ alone. He was a king of peace and righteousness as is Christ alone.

(a) With a solemn and priestly blessing.

(Heb 7:2) To whom also Abraham gaue the tithe of all things: who first is by interpretation King of righteousnes: after that, he is also King of Salem, that is, King of peace,

(Heb 7:3) Without father, without mother, without kinred, and hath neither beginning of his dayes, neither ende of life: but is likened vnto the Sonne of God, and continueth a Priest for euer.

(Notes Reference) (2) Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

(2) Another type: Melchizedek is set before us to be considered as one without beginning and without ending, for neither his father, mother, ancestors, or his death are written of. Such a one is indeed the Son of God, that is, an everlasting Priest: as he is God, begotten without mother, and man, conceived without father.

(Heb 7:4) Nowe consider how great this man was, vnto whome euen the Patriarke Abraham gaue the tithe of the spoyles.

(Notes Reference) (3) Now consider how great this man [was], unto whom even the patriarch Abraham gave the tenth of the spoils.

(3) Another figure: Melchizedek in his priesthood was above Abraham for he took tithes from him, and blessed him as a priest. Such a one indeed is Christ, on whom depends even Abraham's sanctification and all the believers, and whom all men should worship and reverence as the author of all.

(Heb 7:5) For verely they which are the childre of Leui, which receiue the office of the Priesthode, haue a commandement to take, according to the Law, tithes of the people (that is, of their bethren) though they came out of ye loynes of Abraham.

(Notes Reference) And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they (b) come out of the loins of Abraham:

(b) Were begotten by Abraham.

(Heb 7:6) But he whose kindred is not couted among them, receiued tithes of Abraham, and blessed him that had the promises.

(Heb 7:7) And without all contradiction the lesse is blessed of the greater.

(Notes Reference) And (c) without all contradiction the less is blessed of the better.

(c) He speaks of the public blessing which the priests used.

(Heb 7:8) And here men that die, receiue tithes: but there he receiueth them, of whome it is witnessed, that he liueth.

(Heb 7:9) And to say as the thing is, Leui also which receiueth tithes, payed tithes in Abraham.

(Notes Reference) (4) And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.

(4) A twofold amplification: The first, that Melchizedek took the tithes as one immortal (that is, in respect that he is the figure of Christ, for his death is not mentioned, and David sets him forth as an everlasting Priest) but the Levitical priests, took tithes as mortal men, for they succeed one another: the second, that Levi himself, though yet in Abraham, was tithed by Melchizedek. Therefore the priesthood of Melchizedek (that is, Christ's, who is pronounced to be an everlasting Priest according to this order) is more excellent than the Levitical priesthood.

(Heb 7:10) For hee was yet in the loynes of his father Abraham, when Melchi-sedec met him.

(Heb 7:11) If therefore perfection had bene by the Priesthoode of the Leuites (for vnder it the Lawe was established to the people) what needed it furthermore, that another Priest should rise after the order of Melchi-sedec, and not to be called after the order of Aaron?

(Notes Reference) (5) If therefore (d) perfection were by the Levitical priesthood, (for under it the people received the law,) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

(5) The third treatise of this Epistle, in which after he has proved Christ to be a King, Prophet and a Priest, he now handles distinctly the condition and excellency of all these offices, showing that all these were shadows, but in Christ they are true and perfect. He begins with the priesthood that the former treatise ended with, that by this means all the parts of the debate may better hold together. First of all he proves that the Levitical priesthood was imperfect because another priest is promised later according to an other order, that is, of another rule and fashion.

(d) If the priesthood of Levi could have made any man perfect.

(Heb 7:12) For if the Priesthood be changed, then of necessitie must there be a change of the Lawe.

(Notes Reference) (6) For the priesthood being changed, there is made of necessity a change also of the (e) law.

(6) He shows how by the institution of the new priesthood, not only the imperfection of the priesthood of Levi was declared, but also that it was changed for this: for these two cannot stand together, because the first appointment of the tribe of Levi shut out the tribe of Judah and made it inferior to Levi: and this latter passage places the priesthood in the tribe of Judah.

(e) Of the institution of Aaron.

(Heb 7:13) For hee of whome these things are spoken, perteineth vnto another tribe, whereof no man serued at the altar.

(Notes Reference) For he of whom these things are spoken pertaineth to another tribe, of which no man (f) gave attendance at the altar.

(f) Had anything to do with the altar.

(Heb 7:14) For it is euident, that our Lord sprung out of Iuda, concerning the which tribe Moses spake nothing, touching the Priesthood.

(Heb 7:15) And it is yet a more euident thing, because that after the similitude of Melchi-sedec, there is risen vp another Priest,

(Notes Reference) (7) And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest,

(7) Lest any man object, the priesthood was indeed translated from Levi to Judah. Nonetheless the same still remains, he both considers and explains those words of David "for ever, according to the order of Melchizedek" by which also a different institution of priesthood is understood.

(Heb 7:16) Which is not made Priest after the Law of the carnal commandement, but after the power of the endlesse life.

(Notes Reference) (8) Who is made, not after the (g) law of a carnal commandment, but after the power of an endless life.

(8) He proves the diversity and excellency of the institution of Melchizedek's priesthood, by this that the priesthood of the law rested on an outward and bodily anointing: but the sacrifice of Melchizedek is set out to be everlasting and more spiritual.

(g) Not after the ordination, which commands frail ad temporary things, as was done in Aaron's consecration, and all of that whole priesthood.

(Heb 7:17) For hee testifieth thus, Thou art a Priest for euer, after the order of Melchi-sedec.

(Heb 7:18) For the commandement that went afore, is disanulled, because of the weakenes thereof, and vnprofitablenes.

(Notes Reference) (9) For there is verily a disannulling of the (h) commandment going before for the weakness and unprofitableness thereof.

(9) Again, that no man object that the last priesthood was added to make a perfect one by joining them both together, he proves that the first was made void by the later as unprofitable, by the nature of them both. For how could those material and transitory things sanctify us, either by themselves, or by being joined with another?

(h) The ceremonial law.

(Heb 7:19) For the Law made nothing perfite, but the bringing in of a better hope made perfite, whereby we drawe neere vnto God.

(Heb 7:20) And for as much as it is not without an othe (for these are made Priestes without an othe:

(Notes Reference) (10) And inasmuch as not without an oath [he was made priest]:

(10) Another argument, by which he proves that the priesthood of Christ is better than the priesthood of Levi, because his was established with an oath, but theirs was not so.

(Heb 7:21) But this is made with an othe by him that said vnto him, The Lord hath sworne, and will not repent, Thou art a Priest for euer, after the order of Melchi-sedec)

(Heb 7:22) By so much is Iesus made a suretie of a better Testament.

(Heb 7:23) And among them many were made Priests, because they were not suffered to endure, by the reason of death.

(Notes Reference) (11) And they truly were many priests, because they were not suffered to continue by reason of death:

(11) Another argument for the same purpose. The Levitical priests (as mortal men) could not be everlasting, but Christ, as he is everlasting, so has he also an everlasting priesthood, making most effectual intercession for them who come to God by him.

(Heb 7:24) But this man, because hee endureth euer, hath a Priesthood, which cannot passe from one to another.

(Notes Reference) But this [man], because he continueth ever, hath an (i) unchangeable priesthood.

(i) Which cannot pass away.

(Heb 7:25) Wherefore, hee is able also perfectly to saue them that come vnto God by him, seeing he euer liueth, to make intercession for them.

(Notes Reference) Wherefore he is (k) able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

(k) He is fit and sufficient.

(Heb 7:26) For such an hie Priest it became vs to haue, which is holy, harmelesse, vndefiled, separate from sinners, and made hier then the heauens:

(Notes Reference) (12) For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

(12) Another argument: There are required in an high priest innocency and perfect pureness, which may separate him from sinners, for whom he offers. The Levitical high priests are not found to be such, for they offer first for their own sins: but only Christ is such a one, and therefore the only true High Priest.

(Heb 7:27) Which needeth not daily as those hie Priests to offer vp sacrifice, first for his owne sinnes, and then for the peoples: for that did he once, when he offered vp himselfe.

(Notes Reference) Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: (13) for (l) this he did (m) once, when he offered up himself.

(13) Another argument, which nonetheless he handles afterward: The Levitical priests offered sacrifice after sacrifice, first for themselves, and then for the people. Christ offered not for himself, but for others, not sacrifices, but himself, not repeatedly, but once. This should not seem strange, he says, for they are weak, but this man is consecrated as an everlasting Priest, and that by an oath.

(l) That sacrifice which he offered.

(m) It was done so that it need not be repeated or offered again any more.

(Heb 7:28) For the Law maketh men hie Priestes, which haue infirmitie: but the word of the othe that was since the Lawe, maketh the Sonne, who is consecrated for euermore.

(Notes Reference) For the law maketh men high priests which have infirmity; but the (n) word of the oath, (14) which (o) was since the law, [maketh] the Son, who is consecrated for evermore.

(n) The commandment of God which was bound with an oath.

(14) Another argument taken by the time: Former things are taken away by the later.

(o) Exhibited.