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Passage 1: Joshua 19

(Jos 19:1) And the second lot came out to Simeon, euen for the tribe of the children of Simeon according to their families: and their inheritance was in the middes of the inheritance of the children of Iudah.

(Notes Reference) And the second lot came forth to Simeon, [even] for the tribe of the children of Simeon according to their families: and their inheritance was (a) within the inheritance of the children of Judah.

(a) According to Jacob's prophecy that he would be scattered among the other tribes.

(Jos 19:2) Nowe they had in their inheritance, Beersheba, and Sheba, and Moladah,

(Jos 19:3) And Hazur-shual, and Balah, and Azem,

(Jos 19:4) And Eltolad, and Bethul, and Hormah,

(Jos 19:5) And Ziklag, and Beth-marcaboth, and Hazar-susah,

(Jos 19:6) And Beth-lebaoth, and Sharuhen: thirteene cities with their villages.

(Jos 19:7) Ain, Remmon, and Ether, and Ashan: foure cities with their villages.

(Jos 19:8) And all the villages that were round about these cities, vnto Baalathbeer, and Ramath Southward: this is the inheritance of the tribe of the children of Simeon according to their families.

(Jos 19:9) Out of the portion of the children of Iudah came ye inheritance of the childre of Simeon: for the part of ye children of Iudah was too much for them: therefore the children of Simeon had their inheritance within their inheritance.

(Notes Reference) Out of the portion of the children of Judah [was] the inheritance of the children of Simeon: for the part of the children of Judah was too (b) much for them: therefore the children of Simeon had their inheritance within the inheritance of them.

(b) But this large portion was given them by God's providence to declare their increase in time to come.

(Jos 19:10) Also the third lot arose for the children of Zebulun according to their families: and the coastes of their inheritance came to Sarid,

(Jos 19:11) And their border goeth vp Westwarde, euen to Maralah, and reacheth to Dabbasheth, and meeteth with the riuer that lyeth before Iokneam,

(Notes Reference) And their border went up (c) toward the sea, and Maralah, and reached to Dabbasheth, and reached to the river that [is] before Jokneam;

(c) Or, westward, toward the great sea.

(Jos 19:12) And turneth from Sarid Eastward towarde the sunne rising vnto the border of Chisloth-tabor, and goeth out to Daberath, and ascendeth to Iaphia,

(Jos 19:13) And from thence goeth along Eastwarde towarde the sunne rising to Gittah-hepher to Ittah-kazin, and goeth foorth to Rimmon, and turneth to Neah.

(Jos 19:14) And this border compasseth it on ye North side to Hannathon, and the endes thereof are in the valley of Iiphtah-el,

(Jos 19:15) And Kattath, and Nahallal, and Shimron, and Idalah, and Beth-lehem: twelue cities with their villages.

(Notes Reference) And Kattath, and Nahallal, and Shimron, and Idalah, and (d) Bethlehem: twelve cities with their villages.

(d) There was another Bethlehem in the tribe of Judah.

(Jos 19:16) This is the inheritance of the children of Zebulun according to their families: that is, these cities and their villages.

(Jos 19:17) The fourth lot came out to Issachar, euen for the children of Issachar according to their families.

(Jos 19:18) And their coast was Izreelah, and Chesulloth, and Shunem,

(Jos 19:19) And Hapharaim, and Shion, and Anaharath,

(Jos 19:20) And Harabbith, and Kishion, and Abez,

(Jos 19:21) And Remeth, and En-gannim, and Enhaddah, and Beth-pazzez.

(Notes Reference) And Remeth, and (e) Engannim, and Enhaddah, and Bethpazzez;

(e) There was another city of this name in the tribe of Judah: for in various tribes certain cities had the same name, and were distinguished by the tribe only.

(Jos 19:22) And this coast reacheth to Tabor, and Shahazimath, and Beth-shemesh, and the endes of their coast reach to Iorden: sixteene cities with their villages.

(Jos 19:23) This is the inheritance of the tribe of the children of Issachar according to their families: that is, the cities, and their villages.

(Jos 19:24) Also the fift lot came out for the tribe of the children of Asher according to their families.

(Jos 19:25) And their coast was Helcath, and Hali, and Beten, and Achshaph,

(Jos 19:26) And Alammelech, and Amad, and Misheal, and came to Carmel Westward, and to Shihor Libnath,

(Jos 19:27) And turneth towarde the sunne rising to Beth-dagon, and commeth to Zebulun, and to the valley of Iiphtah-el, toward the Northside of Beth-emek, and Neiel, and goeth out on the left side of Cabul,

(Notes Reference) And turneth toward the sunrising to Bethdagon, and reacheth to (f) Zebulun, and to the valley of Jiphthahel toward the north side of Bethemek, and Neiel, and goeth out to Cabul on the left hand,

(f) Joins to the tribe of Zebulun, which lay more to the east.

(Jos 19:28) And to Ebron, and Rehob, and Hammon, and Kanah, vnto great Zidon.

(Jos 19:29) Then the coast turneth to Ramah and to the strong citie of Zor, and this border turneth to Hosah, and the ends thereof are at the Sea from Hebel to Achzib,

(Notes Reference) And [then] the coast turneth to Ramah, and to the strong city (g) Tyre; and the coast turneth to Hosah; and the outgoings thereof are at the sea from the coast to Achzib:

(g) Which was Zoar, a strong city at the sea.

(Jos 19:30) Vmmah also and Aphek, and Rehob: two and twentie cities with their villages.

(Jos 19:31) This is the inheritance of the tribe of the children of Asher according to their families: that is, these cities and their villages.

(Jos 19:32) The sixt lot came out to the children of Naphtali, euen to the children of Naphtali according to their families.

(Jos 19:33) And their coast was from Heleph, and from Allon in Zaanannim, and Adaminekeb, and Iabneel, euen to Lakum, and the ends thereof are at Iorden.

(Notes Reference) And their coast was from (h) Heleph, from Allon to Zaanannim, and Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were at Jordan:

(h) These cities were in the country of Zaanannim.

(Jos 19:34) So this coast turneth Westwarde to Aznoth-tabor, and goeth out from thence to Hukkok, and reacheth to Zebulun on the Southside, and goeth to Asher on the Westside, and to Iudah by Iorden toward the sunne rising.

(Jos 19:35) And the strong cities are Ziddim, Zer, and Hammath, Rakkath, and Cinneereth,

(Notes Reference) And the fenced cities [are] Ziddim, Zer, and Hammath, Rakkath, and (i) Chinnereth,

(i) Of which the lake of Gennesaret had its name.

(Jos 19:36) And Adamah, and Ramah, and Hazor,

(Jos 19:37) And Kedesh, and Edrei, and En-hazor,

(Jos 19:38) And Iron, and Migdal-el, Horem, and Beth-anah, and Beth-shemesh: nineteene cities with their villages.

(Jos 19:39) This is the inheritance of the tribe of the children of Naphtali according to their families: that is, the cities and their villages.

(Jos 19:40) The seuenth lot came out for the tribe of the children of Dan according to their families.

(Jos 19:41) And the coast of their inheritance was Zorah, and Eshtaol, and Ir-shemesh,

(Jos 19:42) And Shaalabbin, and Aiialon, and Ithlah,

(Jos 19:43) And Elon, and Temnathah, and Ekron,

(Jos 19:44) And Eltekeh, and Gibbethon, and Baalah,

(Jos 19:45) And Iehud, and Bene-berak, and Gath-rimmon,

(Jos 19:46) And Me-iarkon, and Rakkon, with the border that lieth before Iapho.

(Notes Reference) And Mejarkon, and Rakkon, with the border before (k) Japho.

(k) Called Joppa.

(Jos 19:47) But the coastes of the children of Dan fell out too litle for them: therefore the children of Dan went vp to fight against Leshem, and tooke it, and smote it with the edge of the sworde, and possessed it, and dwelt therein, and called Leshem, Dan after the name of Dan their father.

(Notes Reference) And the coast of the children of Dan went out [too little] for them: therefore the children of Dan went up to (l) fight against Leshem, and took it, and smote it with the edge of the sword, and possessed it, and dwelt therein, and called Leshem, Dan, after the name of Dan their father.

(l) According as Jacob had prophesied in (Gen 49:17).

(Jos 19:48) This is the inheritance of the tribe of the childre of Dan according to their families: that is, these cities and their villages.

(Jos 19:49) When they had made an ende of deuiding the lande by the coastes thereof, then the children of Israel gaue an inheritance vnto Ioshua the sonne of Nun among them.

(Jos 19:50) According to the worde of the Lord they gaue him the citie which hee asked, euen Timnath-serah in mount Ephraim: and hee built the citie and dwelt therein.

(Jos 19:51) These are ye heritages which Eleazar the Priest, and Ioshua the sonne of Nun, and the chiefe fathers of the tribes of the children of Israel deuided by lot in Shiloh before the Lord at the doore of the Tabernacle of the Congregation: so they made an ende of deuiding the countrey.

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Passage 2: Isaiah 25

(Isa 25:1) O Lord, thou art my God: I will exalt thee, I will prayse thy Name: for thou hast done wonderfull things, according to the counsels of old, with a stable trueth.

(Notes Reference) O LORD, thou (a) [art] my God; I will exalt thee, I will praise thy name; for thou hast done wonderful [things; thy] counsels of old [are] faithfulness [and] truth.

(a) Thus the prophet gives thanks to God because he will bring under subjection these nations by his corrections, and make them of his Church, who before were his enemies.

(Isa 25:2) For thou hast made of a citie an heape, of a strong citie, a ruine: euen the palace of strangers of a citie, it shall neuer be built.

(Notes Reference) For thou hast made of a (b) city an heap; [of] a fortified city a ruin: a palace (c) of foreigners to be no city; it shall never be built.

(b) Not only of Jerusalem, but also of these other cities which have been your enemies.

(c) That is, a place where all vagabonds may live without danger and as it were at ease as in a palace.

(Isa 25:3) Therefore shall the mightie people giue glory vnto thee: the citie of the strong nations shall feare thee.

(Notes Reference) Therefore shall the (d) strong people glorify thee, the city of the terrible nations shall fear thee.

(d) The arrogant and proud who before would not know you will by your corrections fear and glorify you.

(Isa 25:4) For thou hast bene a strength vnto the poore, euen a strength to the needie in his trouble, a refuge against the tempest, a shadow against the heate: for the blaste of the mightie is like a storme against the wall.

(Notes Reference) For thou hast been a defence to the poor, a defence to the needy in his distress, a refuge from the storm, a shade from the heat, when the blast (e) of the terrible ones [is] as a storm [against] the wall.

(e) The rage of the wicked is furious, till God breaks the force of it.

(Isa 25:5) Thou shalt bring downe the noyse of the strangers, as the heate in a drie place: he wil bring downe the song of the mightie, as the heate in the shadowe of a cloude.

(Notes Reference) Thou shalt bring down the noise of strangers, as the (f) heat in a dry place; (g) [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low.

(f) Meaning, that as the heat is abated by the rain, so shall God bring down the rage of the wicked.

(g) As a cloud shades from the heat of the sun, so God will assuage the rejoicing of the wicked against the godly.

(Isa 25:6) And in this mountaine shall the Lord of hostes make vnto all people a feast of fat thinges, euen a feast of fined wines, and of fat thinges full of marow, of wines fined and purified.

(Notes Reference) And on this (h) mountain shall the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.

(h) That is, in Zion, by which he means his Church, which would under Christ be assembled of the Jews and the Gentiles, and is here described under the figure of a costly banquet, as in (Mat 22:2).

(Isa 25:7) And he will destroy in this mountaine the couering that couereth all people, and the vaile that is spread vpon all nations.

(Notes Reference) And he will destroy on this mountain (i) the face of the covering cast over all people, and the veil that is spread over all nations.

(i) Meaning, that ignorance and blindness, by which we are kept back from Christ.

(Isa 25:8) He wil destroy death for euer: and the Lord God wil wipe away the teares from all faces, and the rebuke of his people will he take away out of all the earth: for the Lord hath spoken it.

(Notes Reference) He will swallow up death in victory; and the Lord GOD will (k) wipe away tears from off all faces; and the rebuke of his people shall he remove from all the earth: for the LORD hath spoken [it].

(k) He will take away all opportunity for sorrow and fill his with perfect joy, (Rev 7:17, Rev 21:4).

(Isa 25:9) And in that day shall men say, Loe, this is our God: we haue waited for him, and he wil saue vs. This is the Lord, we haue waited for him: we will reioyce and be ioyfull in his saluation.

(Isa 25:10) For in this mountaine shall the hand of the Lord rest, and Moab shalbe threshed vnder him, euen as strawe is thresshed in Madmenah.

(Notes Reference) For on this mountain shall the hand of the LORD rest, and (l) Moab shall be trodden down under him, even as straw is trodden down for the (m) dunghill.

(l) By Moab are meant all the enemies of his Church.

(m) There were two cities by this name: one in Judah, (1Ch 6:81) and another in the land of Moab, (Jer 48:2) which seems to have been a plentiful place of corn, (Isa 36:17).

(Isa 25:11) And he shall stretche out his hande in the middes of them (as he that swimmeth, stretcheth them out to swimme) and with the strength of his handes shall he bring downe their pride.

(Isa 25:12) The defence also of the height of thy walles shall he bring downe and lay lowe, and cast them to the ground, euen vnto the dust.

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Passage 3: Hebrews 8-9

(Heb 8:1) Nowe of the things which we haue spoken, this is the summe, that wee haue such an hie Priest, that sitteth at the right hand of the throne of the Maiestie in heauens,

(Notes Reference) Now (1) of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

(1) He briefly repeats that to which all these things are to be referred, that is, that we have another High Priest than those Levitical high priests, even such a one as sits at the right hand of the Most High God in heaven.

(Heb 8:2) And is a minister of the Sanctuarie, and of that true Tabernacle which the Lord pight, and not man.

(Notes Reference) (2) A minister of the (a) sanctuary, (3) and of the (b) true tabernacle, which the Lord pitched, and not man.

(2) They of Levi were high priests in an earthly sanctuary, but Christ is in the heavenly.

(a) Of heaven. (3) They of Levi exercised their priesthood in a frail tabernacle, but Christ bears about with him another tabernacle, that is, his body, which God himself made everlasting, as shall later be declared in (Heb 9:11).

(b) Of his body.

(Heb 8:3) For euery high Priest is ordeined to offer both giftes and sacrifices: wherefore it was of necessitie, that this man shoulde haue somewhat also to offer.

(Notes Reference) (4) For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.

(4) He brings a reason why it must be that Christ should have a body (which he calls a tabernacle which the Lord built, and not man) that is, that he might have that to offer: for otherwise he could not be an High Priest. The body is both the tabernacle and the sacrifice.

(Heb 8:4) For he were not a Priest, if he were on the earth, seeing there are Priestes that according to the Lawe offer giftes,

(Notes Reference) (5) For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

(5) He gives a reason why he said that our High Priest is in the heavenly sanctuary, and not in the earthly: because, says he, if he were now on the earth, he could not minister in the earthly sanctuary, seeing there are still Levitical priests who are appointed for him, that is to say, to be patterns of that perfect example. To what purpose should the patterns serve, when the true and original example is present?

(Heb 8:5) Who serue vnto the paterne and shadowe of heauenly things, as Moses was warned by God, whe he was about to finish the Tabernacle. See, saide hee, that thou make all thinges according to the paterne, shewed to thee in the mount.

(Heb 8:6) But nowe our hie Priest hath obteined a more excellent office, in as much as he is the Mediatour of a better Testament, which is established vpon better promises.

(Notes Reference) (6) But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

(6) He enters into the comparison of the old and transitory Testament or covenant, being but for a time, of which the Levitical priests were mediators, with the new, the everlasting Mediator of which is Christ, to show that this is not only better than that in all respects, but also that that was made void by this.

(Heb 8:7) For if that first Testament had bene vnblameable, no place should haue bene sought for the second.

(Notes Reference) (7) For if that first [covenant] had been faultless, then should no place have been sought for the second.

(7) He proves by the testimony of Jeremiah that there is a second Testament or covenant, and therefore that the first was not perfect.

(Heb 8:8) For in rebuking them he saith, Beholde, the dayes will come, saith the Lord, when I shall make with the house of Israel, and with the house of Iuda a newe Testament:

(Notes Reference) For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the (c) house of Israel and with the house of Judah:

(c) He calls it a house, as it were one family of the whole kingdom: for while the kingdom of David was divided into two sections, the Prophet would have us understand that through the new Testament they shall be joined together again in one.

(Heb 8:9) Not like the Testament that I made with their fathers, in the day that I tooke them by the hand, to leade them out of the land of Egypt: for they continued not in my Testament, and I regarded them not, saith the Lord.

(Heb 8:10) For this is the Testament that I will make with the house of Israel, After those dayes, saith the Lord, I will put my Lawes in their minde, and in their heart I will write them, and I wil be their God, and they shalbe my people,

(Heb 8:11) And they shall not teache euery man his neighbour and euery man his brother, saying, Know the Lord: for all shall knowe me, from the least of them to the greatest of them.

(Heb 8:12) For I will bee mercifull to their vnrighteousnes, and I wil remember their sinnes and their iniquities no more.

(Heb 8:13) In that he saith a new Testament, he hath abrogate the olde: nowe that which is disanulled and waxed olde, is ready to vanish away.

(Notes Reference) (8) In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

(8) The conclusion: Therefore by the later and the new, the first and old is taken away, for it could not be called new, if it did not differ from the old. Again, that same is at length taken away, which is subject to corruption, and therefore imperfect.

(Heb 9:1) Then the first Testament had also ordinances of religion, and a worldly Sanctuarie.

(Notes Reference) Then verily (1) the first [covenant] had also ordinances of divine service, and a (a) worldly sanctuary.

(1) A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all.

(a) An earthy and a fleeting.

(Heb 9:2) For the first Tabernacle was made, wherein was the candlesticke, and the table, and the shewebread, which Tabernacle is called the Holy places.

(Heb 9:3) And after the seconde vaile was the Tabernacle, which is called the Holiest of all,

(Notes Reference) And after (b) the second veil, the tabernacle which is called the (c) Holiest of all;

(b) He calls it the second veil, not because there were two veils, but because it was behind the sanctuary or the first tabernacle.

(c) The holiest sanctuary.

(Heb 9:4) Which had the golden censer, and the Arke of the Testament ouerlayde rounde about with golde, wherein the golden pot, which had Manna, was, and Aarons rod that had budded, and the tables of the Testament.

(Heb 9:5) And ouer the Arke were the glorious Cherubims, shadowing the mercie seat: of which things we will not nowe speake particularly.

(Notes Reference) And over it the cherubims of glory shadowing the (d) mercyseat; of which we cannot now speak particularly.

(d) The Hebrews call the cover of the ark of the covenant the mercy seat, which both the Greeks and we do also.

(Heb 9:6) Nowe when these things were thus ordeined, the Priestes went alwayes into the first Tabernacle, and accomplished the seruice.

(Notes Reference) (2) Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God].

(2) Now he comes to the sacrifices which he divides into those daily sacrifices and that yearly and solemn sacrifice with which the high priest only but once every year entering into the Holiest of all with blood, offered for himself and the people.

(Heb 9:7) But into the second went the hie Priest alone, once euery yere, not without blood which hee offered for himselfe, and for the ignorances of the people.

(Notes Reference) But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the (e) errors of the people:

(e) For the sins, see (Heb 5:2).

(Heb 9:8) Whereby the holy Ghost this signified, that the way into ye Holiest of all was not yet opened, while as yet the first tabernacle was standing,

(Notes Reference) (3) The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

(3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?

(Heb 9:9) Which was a figure for that present time, wherein were offred gifts and sacrifices that could not make holy, concerning the conscience, him that did the seruice,

(Notes Reference) (4) Which [was] a figure (f) for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

(4) An objection: If the way to heaven was not opened by those sacrifices (that is to say, if the worshippers were not purged by them) why then were those ceremonies used? That is, that men might be called back to that spiritual example, that is to say, to Christ who would correct all those things at his coming.

(f) For that time that that figure had to last.

(Heb 9:10) Which only stood in meates and drinkes, and diuers washings, and carnal rites, which were inioyned, vntill the time of reformation.

(Notes Reference) (5) [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, (g) imposed [on them] until the time of reformation.

(5) Another reason why they could not clear the conscience of the worshipper is because they were outward and carnal or material things.

(g) For they were as you would say, a burden, from which Christ delivered us.

(Heb 9:11) But Christ being come an high Priest of good things to come, by a greater and a more perfect Tabernacle, not made with handes, that is, not of this building,

(Notes Reference) (6) But Christ being come an high priest of good things to come, (7) by a (h) greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

(6) Now he enters into the declaration of the types, and first of all comparing the Levitical high priest with Christ, (that is to say, the figure with the thing itself) he attributes to Christ the administration of good things to come, that is, everlasting, which those carnal things had respect to. (7) Another comparison of the first corrupt tabernacle with the latter, (that is to say, with the human nature of Christ) which is the true incorruptible temple of God, into which the Son of God entered, as the Levitical high priests into the other which was frail and transitory.

(h) By a more excellent and better.

(Heb 9:12) Neither by the blood of goates and calues: but by his owne blood entred he in once vnto the holy place, and obteined eternall redemption for vs.

(Notes Reference) (8) Neither by the blood of (i) goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

(8) Another comparison of the blood of the sacrifices with Christ, the Levitical high priests entering by their holy places into the sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: for Christ is both the High Priest, Tabernacle, Sacrifices and Offerings themselves, indeed all those both truly and for ever.

(i) For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.

(Heb 9:13) For if the blood of bulles and of goates, and the ashes of an heifer, sprinkling them that are vncleane, sanctifieth as touching the purifying of the flesh,

(Notes Reference) (9) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the (k) purifying of the flesh:

(9) If the outward sprinkling of blood and ashes of beasts was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present which in times past was shadowed by those external sacraments do it? That is to say, his blood, which is man's blood and also the blood of the Son of God, and therefore has an everlasting power of purifying and cleansing.

(k) He considers the signs separately, being separate from the thing itself.

(Heb 9:14) How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God, purge your conscience from dead workes, to serue the liuing God?

(Notes Reference) How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from (l) dead works to serve the living God?

(l) From sins which proceed from death, and bring forth nothing but death.

(Heb 9:15) And for this cause is he the Mediatour of the newe Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called, might receiue the promise of eternall inheritance.

(Notes Reference) (10) And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.

(10) The conclusion of the former argument: therefore seeing the blood of beasts did not purge sins, the new Testament which was promised before, to which those outward things had respect, is now indeed established by the power by which all transgressions might be taken away, and heaven indeed opened to us. It follows that Christ shed his blood also for the fathers, for he was foreshadowed by these old ceremonies, otherwise, unless they served to represent him, they were not at all profitable. Therefore this Testament is called the latter, not concerning the power of it, (that is to say, remission of sins) but in respect of that time in which the thing itself was finished, that is to say, in which Christ was exhibited to the world, and fulfilled all things necessary for our salvation.

(Heb 9:16) For where a Testament is, there must be the death of him that made the Testament.

(Notes Reference) (11) For where a testament [is], there must also of necessity be the death of the testator.

(11) A reason why the testament must be established by the death of the Mediator, because this testament has the condition of a testament or gift, which is made effective by death, and therefore that it might be effective, it must be that he that made the Testament, should die.

(Heb 9:17) For the Testament is confirmed when men are dead: for it is yet of no force as long as he that made it, is aliue.

(Heb 9:18) Wherefore neither was the first ordeined without blood.

(Notes Reference) (12) Whereupon neither the first [testament] was dedicated without blood.

(12) There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.

(Heb 9:19) For when Moses had spoken euery precept to the people, according to the Law, he tooke the blood of calues and of goates, with water and purple wooll and hyssope, and sprinckled both the booke, and all the people,

(Notes Reference) For when Moses had spoken every precept to all the people (m) according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and (n) sprinkled both the book, and all the people,

(m) As the Lord had commanded.

(n) He used to sprinkle.

(Heb 9:20) Saying, This is the blood of the Testament, which God hath appointed vnto you.

(Heb 9:21) Moreouer, he sprinkled likewise the Tabernacle with blood also, and all the ministring vessels.

(Heb 9:22) And almost all things are by the Law purged with blood, and without sheading of blood is no remission.

(Heb 9:23) It was then necessary, that the similitudes of heauenly things should be purified with such things: but the heauenly things them selues are purified with better sacrifices then are these.

(Notes Reference) [It was] therefore necessary that the (o) patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

(o) The counterparts of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, wool and hyssop. But under Christ all things are heavenly, and therefore they could not be sanctified with the offering of his living blood.

(Heb 9:24) For Christ is not entred into ye holy places that are made with hands, which are similitudes of ye true Sanctuarie: but is entred into very heauen, to appeare now in ye sight of God for vs,

(Notes Reference) (13) For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

(13) Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men's hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.

(Heb 9:25) Not that he should offer himselfe often, as the hie Priest entred into the Holy place euery yeere with other blood,

(Notes Reference) (14) Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

(14) Another double comparison: the Levitical high priest offered other blood, but Christ offered his own: he every year once repeated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.

(Heb 9:26) (For then must he haue often suffred since the foundation of the world) but now in the end of the world hath he bene made manifest, once to put away sinne by the sacrifice of him selfe.

(Notes Reference) (15) For then must he often have suffered since the foundation of the world: but now once in the (p) end of the world hath he appeared to put away (q) sin by the sacrifice of himself.

(15) An argument to prove that Christ's offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ's sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.

(p) In the later days.

(q) That whole root of sin.

(Heb 9:27) And as it is appointed vnto men that they shall once die, and after that commeth the iudgement:

(Notes Reference) And as it is appointed unto men (r) once to die, but after this the judgment:

(r) He speaks of the natural state and condition of man: For though Lazarus and certain others died twice, that was no usual thing, but extraordinary: and as for them that shall be changed, their changing is a kind of death. See 1Co 15:51

(Heb 9:28) So Christ was once offered to take away the sinnes of many, and vnto them that looke for him, shall he appeare the second time without sinne vnto saluation.

(Notes Reference) So Christ was once offered to bear the sins of (s) many; (16) and unto them that look for him shall he appear the second time without sin unto salvation.

(s) Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election, not in the secret counsel of God, but in the effects that our faith works, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.

(16) Shortly by the way he sets Christ as Judge, partly to terrify those who are not trusting in the only sacrifice of Christ once made, and partly to keep the faithful in their duty, so that they will not go back.