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Passage 1: Esther 9-10

(Est 9:1) So in the twelft moneth, which is the moneth Adar, vpon the thirteenth daye of the same, when the Kings commandement and his decree drew neere to be put in execution, in the day that the enemies of the Iewes hoped to haue power ouer them (but it turned contrary: for the Iewes had rule ouer them that hated them)

(Notes Reference) Now in the twelfth month, that [is], the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over them, (though it was (a) turned to the contrary, that the Jews had rule over them that hated them;)

(a) This was by God's great providence, who turns the joy of the wicked into sorrow, and the tears of the godly into gladness.

(Est 9:2) The Iewes gathered themselues together into their cities throughout all the prouinces of the King Ahashuerosh, to lay hande on such as sought their hurt, and no man coulde withstande them: for the feare of them fel vpon al people.

(Est 9:3) And all the rulers of the prouinces, and the princes and the captaines, and the officers of the King exalted the Iewes: for the feare of Mordecai fell vpon them.

(Notes Reference) And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, (b) helped the Jews; because the fear of Mordecai fell upon them.

(b) Honoured them and befriended them.

(Est 9:4) For Mordecai was great in the kings house, and the report of him went through all the prouinces: for this man Mordecai waxed greater and greater.

(Est 9:5) Thus the Iewes smote all their enemies with strokes of the sworde and slaughter, and destruction, and did what they woulde vnto those that hated them.

(Notes Reference) Thus the Jews smote all their (c) enemies with the stroke of the sword, and slaughter, and destruction, and did what they would unto those that hated them.

(c) Who had conspired their death by the permission of the wicked Haman.

(Est 9:6) And at Shushan the palace slewe the Iewes and destroyed fiue hundreth men,

(Notes Reference) And in Shushan the palace the Jews slew and destroyed (d) five hundred men.

(d) Besides the three hundred that they slew the second day, (Est 9:15).

(Est 9:7) And Parshandatha, and Dalphon, and Aspatha,

(Est 9:8) And Poratha, and Adalia, and Aridatha,

(Est 9:9) And Parmashta, and Arisai, and Aridai, and Vaiezatha,

(Est 9:10) The ten sonnes of Haman, ye sonne of Ammedatha, the aduersarie of the Iewes slewe they: but they layd not their hands on the spoyle.

(Notes Reference) The ten sons of Haman the son of Hammedatha, the enemy of the Jews, slew they; but (e) on the spoil laid they not their hand.

(e) By which they declared that this was God's just judgment on the enemies of his Church as they fought not for their own gain, but to execute his vengeance.

(Est 9:11) On the same day came ye nomber of those that were slayne, vnto the palace of Shushan before the King.

(Est 9:12) And the King sayd vnto the Queene Ester, The Iewes haue slayne in Shushan the palace and destroyed fiue hundreth men, and the ten sonnes of Haman: what haue they done in the rest of the Kings prouinces? and what is thy petition, that it may be giuen thee? or what is thy request moreouer, that it may be performed?

(Est 9:13) Then sayd Ester, If it please the King, let it be granted also to morow to the Iewes that are in Shushan, to do according vnto this daies decree, that they may hang vpon ye tree Hamans ten sonnes.

(Notes Reference) Then said Esther, If it please the king, let it be granted to the Jews which [are] in Shushan to do to morrow also according (f) unto this day's decree, and let Haman's ten sons be hanged upon the gallows.

(f) This she requires not out of a desire for vengeance but with zeal to see God's judgment's executed against his enemies.

(Est 9:14) And the King charged to doe so, and the decree was giuen at Shushan, and they hanged Hamans ten sonnes.

(Est 9:15) So the Iewes that were in Shushan, assembled themselues vpon the fourteenth day of the moneth Adar, and slew three hundreth men in Shushan, but on the spoyle they layd not their hand.

(Est 9:16) And the rest of the Iewes that were in the Kings prouinces assembled themselues, and stood for their liues, and had rest from their enemies, and slewe of them that hated them, seuentie and fiue thousand: but they layd not their hand on the spoyle.

(Notes Reference) But the other Jews that [were] in the king's provinces gathered themselves together, and stood for (g) their lives, and had rest from their enemies, and slew of their (h) foes seventy and five thousand, but they laid not their hands on the prey,

(g) Read (Est 8:11).

(h) Meaning, that they laid hands on no one that was not the enemy of God.

(Est 9:17) This they did on the thirteenth day of the moneth Adar, and rested the fourteenth day thereof, and kept it a day of feasting and ioy.

(Notes Reference) On the (i) thirteenth day of the month Adar; and on the fourteenth day of the same rested they, and made it a day of feasting and gladness.

(i) Meaning, in all places saving Shushan.

(Est 9:18) But the Iewes that were in Shushan assembled themselues on the thirteenth day, and on the fourteenth therof, and they rested on the fifteenth of the same, and kept it a day of feasting and ioy.

(Est 9:19) Therefore the Iewes of the villages that dwelt in the vnwalled townes, kept the foureteenth day of the moneth Adar with ioy and feasting, euen a ioyfull day, and euery one sent presents vnto his neighbour.

(Notes Reference) Therefore the Jews of the villages, that dwelt in the unwalled towns, (k) made the fourteenth day of the month Adar [a day of] gladness and feasting, and a good day, and of sending portions one to another.

(k) As the Jews do even to this day, calling it in the Persian language Purim, that is, the day of lots.

(Est 9:20) And Mordecai wrote these words, and sent letters vnto all the Iewes that were through all the prouinces of the King Ahashuerosh, both neere and farre,

(Notes Reference) And Mordecai wrote (l) these things, and sent letters unto all the Jews that [were] in all the provinces of the king Ahasuerus, [both] nigh and far,

(l) The Jews gather from this that Mordecai wrote this book, but it seems that he wrote only these letters and decrees that follow.

(Est 9:21) Inioyning them that they shoulde keepe the fourteenth day of the moneth Adar, and the fifteenth day of the same, euery yeere.

(Est 9:22) According to the dayes wherein the Iewes rested from their enemies, and the moneth which was turned vnto them from sorowe to ioy, and from mourning into a ioyfull day, to keepe them the dayes of feasting, and ioy, and to sende presents euery man to his neyghbour, and giftes to the poore.

(Notes Reference) As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of (m) sending portions one to another, and gifts to the poor.

(m) He sets before our eyes the use of this feast which was for the remembrance of God's deliverance, the maintenance of mutual friendship and relief of the poor.

(Est 9:23) And the Iewes promised to do as they had begun, and as Mordecai had written vnto them,

(Est 9:24) Because Haman the sonne of Hammedatha the Agagite al the Iewes aduersarie, had imagined against the Iewes, to destroy them, and had cast Pur (that is a lot) to consume and destroy them.

(Notes Reference) Because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had (n) cast Pur, that [is], the lot, to consume them, and to destroy them;

(n) Read (Est 3:7).

(Est 9:25) And when she came before the King, he commanded by letters, Let this wicked deuise (which he imagined against the Iewes) turne vpon his owne head, and let them hang him and his sonnes on the tree.

(Notes Reference) But when (o) [Esther] came before the king, he commanded by letters that his wicked (p) device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.

(o) That is, Esther.

(p) These are the words of the kings commandment to disannul Haman's wicked enterprise.

(Est 9:26) Therfore they called these dayes Purim, by the name of Pur, and because of all the wordes of this letter, and of that which they had seene besides this, and of that which had come vnto them.

(Est 9:27) The Iewes also ordeined, and promised for them and for their seede, and for all that ioyned vnto them, that they would not faile to obserue those two dayes euery yeere, according to their writing, and according to their season,

(Notes Reference) The Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two (q) days according to their writing, and according to their [appointed] time every year;

(q) Meaning, the fourteenth and fifteenth days of the month of Adar.

(Est 9:28) And that these dayes shoulde be remembred, and kept throughout euery generation and euery familie, and euery prouince, and euery citie: euen these daies of Purim should not faile among the Iewes, and the memoriall of them should not perish from their seede.

(Est 9:29) And the Queene Ester ye daughter of Abihail and Mordecai the Iew wrote with al authoritie (to cofirme this letter of Purim ye second time)

(Est 9:30) And he sent letters vnto al the Iewes to the hundreth and seuen and twentie prouinces of the kingdome of Ahashuerosh, with words of peace and trueth,

(Notes Reference) And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, [with] (r) words of peace and truth,

(r) Which were letters declaring to them quietness and assurance and putting them out of doubt and fear.

(Est 9:31) To confirme these dayes of Purim, according to their seasons, as Mordecai the Iewe and Ester the Queene had appointed them, and as they had promised for them selues and for their seede with fasting and prayer.

(Notes Reference) To confirm these days of Purim in their times [appointed], according as Mordecai the Jew and Esther the queen had enjoined them, and as they had decreed for themselves and for their seed, the matters of the (s) fastings and their cry.

(s) That they would observe this feast with fasting and earnest prayer, which in Hebrew is signified by this word (they cry).

(Est 9:32) And the decree of Ester confirmed these words of Purim, and was written in the booke.

(Est 10:1) And the King Ahashuerosh layd a tribute vpon the land, and vpon the yles of the sea.

(Est 10:2) And all the actes of his power, and of his might, and the declaration of the dignitie of Mordecai, wherwith the King magnified him, are they not written in the booke of the Chronicles of the Kings of Media and Persia?

(Est 10:3) For Mordecai the Iewe was the second vnto King Ahashuerosh, and great among the Iewes, and accepted among the multitude of his brethren, who procured the wealth of his people, and spake peaceably to all his seede.

(Notes Reference) For Mordecai the Jew [was] next unto king Ahasuerus, and great among the Jews, and (a) accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed.

(a) These three points are here set forth as commendable and necessary for him that is in authority to have the favour of the people, to procure their wealth, and to be gentle and loving to them.

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Passage 2: Jonah 1

(Jon 1:1) The worde of the Lord came also vnto Ionah the sonne of Amittai, saying,

(Notes Reference) Now the word of the LORD came (a) unto Jonah the son of Amittai, saying,

The Argument - When Jonah had long prophesied in Israel and had little profited, God gave him specific charge to go and denounce his judgments against Nineveh, the chief city of the Assyrians, because he had appointed that those who were of the heathen, should convert by the mighty power of his word. And this was so that within three day's preaching, Israel might see how horribly they had provoked God's wrath, who for the space of so many years, had not converted to the Lord, for so many prophets and such diligent preaching. He prophesied under Jonah, and Jeroboam; (2Ki 14:25).

(a) After he had preached a long time in Israel: and so Ezekiel, after he had prophesied in Judah for a time, had visions in Babylon; (Eze 1:1).

(Jon 1:2) Arise, and goe to Nineueh, that great citie, and crye against it: for their wickednesse is come vp before mee.

(Notes Reference) Arise, go to (b) Nineveh, that (c) great city, and cry against it; for their wickedness is come up before me.

(b) For seeing the great obstipation of the Israelites, he sent his Prophet to the Gentiles, that they might provoke them to repentance, or at least make them inexcusable: for Nineveh was the chief city of the Assyrians.

(c) For as authors write, it contained in circuit about forty-eight miles, and had 1500 towers, and at this time there were 120,000 children in it; (Jon 4:11).

(Jon 1:3) But Ionah rose vp to flee into Tarshish from the presence of the Lord, and went downe to Iapho: and he founde a ship going to Tarshish: so he payed the fare thereof, and went downe into it, that he might go with them vnto Tarshish, from the presence of the Lord.

(Notes Reference) But Jonah rose up to (d) flee unto Tarshish from the presence of the LORD, and went down to (e) Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the (f) presence of the LORD.

(d) By which he declares his weakness, that would not promptly follow the Lord's calling, but gave place to his own reason, which persuaded him that he would not profit these people at all, seeing he had done such little good among his own people; (Jon 4:2).

(e) Which was the haven, and port to take shipping there, also called Joppa.

(f) From that vocation to which God had called him, and in which he would have assisted him.

(Jon 1:4) But the Lord sent out a great winde into the sea, and there was a mightie tempest in the sea, so that the ship was like to be broken.

(Jon 1:5) Then the mariners were afraide, and cryed euery man vnto his God, and cast the wares that were in the ship, into the sea to lighten it of the: but Ionah was gone downe into the sides of the ship, and he lay downe, and was fast a sleepe.

(Notes Reference) Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that [were] in the ship into the sea, to lighten [it] of them. But Jonah was gone down (g) into the sides of the ship; and he lay, and was fast asleep.

(g) As one that would have cast off this care and concern by seeking rest and quietness.

(Jon 1:6) So the shipmaster came to him, and saide vnto him, What meanest thou, O sleeper? Arise, call vpon thy God, if so be that God wil thinke vpon vs, that we perish not.

(Notes Reference) So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy (h) God, if so be that God will think upon us, that we perish not.

(h) As they had called on their idols, which declares that idolaters have no rest nor certainty, but in their troubles seek what they do not even know.

(Jon 1:7) And they saide euery one to his fellowe, Come, and let vs cast lottes, that we may know, for whose cause this euill is vpon vs. So they cast lottes, and the lot fell vpon Ionah.

(Notes Reference) And they said every one to his fellow, Come, and let us cast (i) lots, that we may know for whose cause this evil [is] upon us. So they cast lots, and the lot fell upon Jonah.

(i) Which declares that the matter was very extreme and in doubt, which was God's way of getting them to test for the cause: and this may not be done except in matters of great importance.

(Jon 1:8) Then said they vnto him, Tell vs for whose cause this euill is vpon vs? what is thine occupation? and whence commest thou? which is thy countrey? and of what people art thou?

(Jon 1:9) And he answered them, I am an Ebrewe, and I feare the Lord God of heauen, which hath made the sea, and the dry lande.

(Jon 1:10) Then were the men exceedingly afrayde, and said vnto him, Why hast thou done this? (for the men knewe, that he fled from the presence of the Lord, because he had tolde them)

(Jon 1:11) Then saide they vnto him, What shall we doe vnto thee, that the sea may be calme vnto vs? (for the sea wrought and was troublous)

(Jon 1:12) And he said vnto them, Take me, and cast me into the sea: so shall the sea be calme vnto you: for I knowe that for my sake this great tempest is vpon you.

(Jon 1:13) Neuerthelesse, the men rowed to bring it to the lande, but they coulde not: for the sea wrought, and was troublous against them.

(Jon 1:14) Wherefore they cryed vnto the Lord, and said, We beseech thee, O Lord, we beseech thee, let vs not perish for this mans life, and lay not vpon vs innocent blood: for thou, O Lord, hast done, as it pleased thee.

(Notes Reference) Wherefore they cried unto the LORD, and said, (k) We beseech thee, O LORD, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.

(k) This declares that the very wicked in their time of need flee to God for help, and also that they are touched with a certain fear of shedding man's blood, whereas they know no manifest sign of wickedness.

(Jon 1:15) So they tooke vp Ionah, and cast him into the sea, and the sea ceased from her raging.

(Jon 1:16) Then the men feared the Lord exceedingly, and offered a sacrifice vnto the Lord, and made vowes.

(Notes Reference) Then the men (l) feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.

(l) They were touched with a certain repentance of their past life, and began to worship the true God by whom they saw themselves as wonderfully delivered. But this was done for fear, and not from a pure heart and affection, neither according to God's word.

(Jon 1:17) Nowe the Lord had prepared a great fish to swallowe vp Ionah: and Ionah was in the belly of the fish three dayes, and three nightes.

(Notes Reference) Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the (m) belly of the fish three days and three nights.

(m) Thus the Lord would chastise his Prophet with a most terrible spectacle of death, and by this also strengthened and encouraged him of his favour and support in this duty which was commanded him.

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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.