Passage 1: Genesis 28-29
(Gen 28:1) Then Izhak called Iaakob and blessed him, and charged him, and sayde vnto him, Take not a wife of the daughters of Canaan.
(Notes Reference) And Isaac called Jacob, and (a) blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.
(a) This second blessing was to confirm Jacob's faith, lest he should think that his father had given it without God's leading.
(Gen 28:2) Arise, get thee to Padan Aram to the house of Bethuel thy mothers father, and thence take thee a wife of the daughters of Laban thy mothers brother.
(Gen 28:3) And God all sufficient blesse thee, and make thee to encrease, and multiplie thee, that thou mayest be a multitude of people,
(Gen 28:4) And giue thee the blessing of Abraham, euen to thee and to thy seede with thee, that thou mayest inherite the lande (wherein thou art a stranger,) which God gaue vnto Abraham.
(Notes Reference) And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a (b) stranger, which God gave unto Abraham.
(b) The godly fathers were continually reminded that they were but strangers in this world: so that they would lift up their eyes to the heavens where they have a certain dwelling.
(Gen 28:5) Thus Izhak sent forth Iaakob, and he went to Padan Aram vnto Laban sonne of Bethuel the Aramite, brother to Rebekah, Iaakobs and Esaus mother.
(Gen 28:6) When Esau sawe that Izhak had blessed Iaakob, and sent him to Padan Aram, to set him a wife thence, and giuen him a charge when he blessed him, saying, Thou shalt not take a wife of the daughters of Canaan,
(Gen 28:7) And that Iaakob had obeyed his father and his mother, and was gone to Padan Aram:
(Gen 28:8) Also Esau seeing that the daughters of Canaan displeased Izhak his father,
(Gen 28:9) Then went Esau to Ishmael, and tooke vnto the wiues, which he had, Mahalath the daughter of Ishmael Abrahams sonne, the sister of Nabaioth, to be his wife.
(Notes Reference) Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of (c) Ishmael Abraham's son, the sister of Nebajoth, to be his wife.
(c) Thinking by this to have reconciled himself to his father, but all in vain: for he does not take away the cause of the evil.
(Gen 28:10) Now Iaakob departed from Beer-sheba, and went to Haran,
(Gen 28:11) And he came vnto a certaine place, and taried there al night, because the sunne was downe, and tooke of the stones of the place, and layde vnder his head and slept in the same place.
(Gen 28:12) Then he dreamed, and behold, there stoode a ladder vpon the earth, and the top of it reached vp to heauen: and loe, the Angels of God went vp and downe by it.
(Notes Reference) And he dreamed, and behold a (d) ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
(d) Christ is the ladder by which God and man are joined together, and by whom the angels minister to us: all graces are given to us by him, and we ascend to heaven by him.
(Gen 28:13) And behold, the Lord stoode aboue it, and sayd, I am the Lord God of Abraham thy father, and the God of Izhak: the land, vpon the which thou sleepest, wil I giue thee and thy seede.
(Notes Reference) And, behold, the LORD stood above it, and said, I [am] the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee (e) will I give it, and to thy seed;
(e) He felt the force of this promise only by faith: for all his life he was a stranger in this land.
(Gen 28:14) And thy seede shall be as the dust of the earth, and thou shalt spread abroad to the West, and to the East, and to the North, and to the South, and in thee and in thy seede shall all the families of the earth be blessed.
(Gen 28:15) And lo, I am with thee, and wil keepe thee whithersoeuer thou goest, and will bring thee againe into this lande: for I will not forsake thee vntill I haue performed that, that I haue promised thee.
(Gen 28:16) Then Iaakob awoke out of his sleepe, and sayde, Surely the Lord is in this place, and I was not aware.
(Gen 28:17) And he was afraid, and said, How fearefull is this place! this is none other but the house of God, and this is the gate of heauen.
(Notes Reference) And he was (f) afraid, and said, How dreadful [is] this place! this [is] none other but the house of God, and this [is] the gate of heaven.
(f) He was touched with a godly fear and reverence.
(Gen 28:18) Then Iaakob rose vp early in the morning, and tooke the stone that hee had layde vnder his head, and set it vp as a pillar, and powred oyle vpon the top of it.
(Notes Reference) And Jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and (g) set it up [for] a pillar, and poured oil upon the top of it.
(g) To be a reminder of the vision shown to him.
(Gen 28:19) And he called ye name of that place Bethel: notwithstanding the name of the citie was at the first called Luz.
(Gen 28:20) Then Iaakob vowed a vowe, saying, If God will be with me, and will keepe me in this iourney which I go, and wil giue me bread to eate, and clothes to put on:
(Notes Reference) And Jacob vowed a vow, saying, If (h) God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
(h) He does not bind God under this condition, but acknowledges his infirmity, and promises to be thankful.
(Gen 28:21) So that I come againe vnto my fathers house in safetie, then shall the Lord be my God.
(Gen 28:22) And this stone, which I haue set vp as a pillar, shall be Gods house: and of all that thou shalt giue me, wil I giue the tenth vnto thee.
(Gen 29:1) Then Iaakob lift vp his feete and came into the East countrey.
(Notes Reference) Then Jacob (a) went on his journey, and came into the land of the people of the east.
(a) Or, "lifted up his feet".
(Gen 29:2) And as he looked about, behold there was a well in the field, and lo, three flocks of sheepe lay thereby (for at that well were the flockes watered) and there was a great stone vpon the welles mouth.
(Notes Reference) And he looked, and behold a well in the field, (b) and, lo, there [were] three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone [was] upon the well's mouth.
(b) Thus he was directed by the providence of God, who brought him to Laban's house.
(Gen 29:3) And thither were all the flockes gathered, and they rolled the stone from the welles mouth, and watered the sheepe, and put the stone againe vpon the welles mouth in his place.
(Gen 29:4) And Iaakob sayde vnto them, My brethren, whence be ye? And they answered, We are of Haran.
(Notes Reference) And Jacob said unto them, My (c) brethren, whence [be] ye? And they said, Of Haran [are] we.
(c) It seems that in those days the custom was to call even strangers, brethren.
(Gen 29:5) Then he sayd vnto them, Know ye Laban the sonne of Nahor? Who said, We know him.
(Gen 29:6) Againe he sayd vnto them, Is he in good health? And they answered, He is in good health, and beholde, his daughter Rahel commeth with the sheepe.
(Notes Reference) And he said unto them, (d) [Is] he well? And they said, [He is] well: and, behold, Rachel his daughter cometh with the sheep.
(d) Or, "he is in peace?" by which the Hebrews mean prosperity.
(Gen 29:7) Then he sayd, Lo, it is yet hie day, neither is it time that the cattell shoulde be gathered together: water ye the sheepe and go feede them.
(Gen 29:8) But they sayde, We may not vntill all the flocks be brought together, and till men rolle the stone from the welles mouth, that we may water the sheepe.
(Gen 29:9) While he talked with them, Rahel also came with her fathers sheepe, for she kept them.
(Gen 29:10) And assoone as Iaakob saw Rahel ye daughter of Laban his mothers brother, and the sheepe of Laban his mothers brother, then came Iaakob neere, and rolled the stone from the welles mouth, and watered ye flocke of Laban his mothers brother.
(Gen 29:11) And Iaakob kissed Rahel, and lift vp his voyce and wept.
(Gen 29:12) (For Iaakob tolde Rahel, that he was her fathers brother, and that he was Rebekahs sonne) then she ranne and tolde her father.
(Gen 29:13) And when Laban heard tell of Iaakob his sisters sonne, he ranne to meete him, and embraced him and kissed him, and brought him to his house: and he tolde Laban all these things.
(Notes Reference) And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban (e) all these things.
(e) That is, the reason why he departed from his father's house, and what he saw during his journey.
(Gen 29:14) To whome Laban sayd, Well, thou art my bone and my flesh. and he abode with him the space of a moneth.
(Notes Reference) And Laban said to him, Surely thou [art] my (f) bone and my flesh. And he abode with him the space of a month.
(f) That is, of my blood and kindred.
(Gen 29:15) For Laban sayde vnto Iaakob, Though thou be my brother, shouldest thou therfore serue me for nought? tell me, what shalbe thy wages?
(Gen 29:16) Now Laban had two daughters, the elder called Leah, and the yonger called Rahel.
(Gen 29:17) And Leah was tender eyed, but Rahel was beautifull and faire.
(Gen 29:18) And Iaakob loued Rahel, and sayde, I will serue thee seuen yeeres for Rahel thy yonger daughter.
(Gen 29:19) Then Laban answered, It is better that I giue her thee, then that I should giue her to another man: abide with me.
(Gen 29:20) And Iaakob serued seuen yeres for Rahel, and they seemed vnto him but a few dayes, because he loued her.
(Notes Reference) And Jacob served seven years for Rachel; and they seemed unto him [but] a (g) few days, for the love he had to her.
(g) Meaning after the years were accomplished.
(Gen 29:21) Then Iaakob sayde to Laban, Giue me my wife, that I may goe in to her: for my terme is ended.
(Gen 29:22) Wherefore Laban gathered together all the men of the place, and made a feast.
(Gen 29:23) But whe the euening was come, he tooke Leah his daughter and brought her to him, and he went in vnto her.
(Notes Reference) And (h) it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
(h) The reason Jacob was deceived was that in ancient times the wife was covered with a veil, when she was brought to her husband as a sign of purity and humbleness.
(Gen 29:24) And Laban gaue his mayde Zilpah to his daughter Leah, to be her seruant.
(Gen 29:25) But when the morning was come, behold, it was Leah. Then sayde he to Laban, Wherefore hast thou done thus to mee? did not I serue thee for Rahel? wherfore then hast thou beguiled me?
(Gen 29:26) And Laban answered, It is not the maner of this place, to giue the yonger before the elder.
(Notes Reference) And Laban said, (i) It must not be so done in our country, to give the younger before the firstborn.
(i) He valued the profit he had from Jacob's service more than either his promise or the customs of the country, though he used custom for his excuse.
(Gen 29:27) Fulfill seuen yeeres for her, and we wil also giue thee this for the seruice, which thou shalt serue me yet seuen yeeres more.
(Gen 29:28) Then Iaakob did so, and fulfilled her seuen yeeres, so he gaue him Rahel his daughter to be his wife.
(Gen 29:29) Laban also gaue to Rahel his daughter Bilhah his mayde to be her seruant.
(Gen 29:30) So entred he in to Rahel also, and loued also Rahel more then Leah, and serued him yet seuen yeeres more.
(Gen 29:31) When the Lord saw that Leah was despised, he made her fruitful: but Rahel was barren.
(Notes Reference) And when the LORD saw that Leah [was] hated, he (k) opened her womb: but Rachel [was] barren.
(k) This declares that often they who are despised by men are favoured by God.
(Gen 29:32) And Leah conceiued and bare a sonne, and she called his name Reuben: for she said, Because the Lord hath looked vpon my tribulation, now therefore mine husband will loue me.
(Notes Reference) And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the (l) LORD hath looked upon my affliction; now therefore my husband will (m) love me.
(l) By this it appears that she had sought help from God in her affliction.
(m) For children are a great cause of mutual love between man and wife.
(Gen 29:33) And she conceiued againe and bare a sonne, and sayde, Because the Lord heard that I was hated, he hath therefore giuen me this sonne also, and she called his name Simeon.
(Gen 29:34) And she conceiued againe and bare a sonne, and said, Now at this time wil my husband keepe mee company, because I haue borne him three sonnes: therefore was his name called Leui.
(Gen 29:35) Moreouer shee conceiued againe and bare a sonne, saying, Nowe will I prayse the Lord: therefore shee called his name Iudah, and left bearing.
Passage 2: Psalms 33
(Psa 33:1) Rejoice in the Lord, O ye righteous: for it becommeth vpright men to be thankefull.
(Notes Reference) Rejoice in the LORD, O ye righteous: [for] praise is (a) comely for the upright.
(a) It is the duty of the godly to set forth the praises of God for his mercy and power showed to them.
(Psa 33:2) Prayse the Lord with harpe: sing vnto him with viole and instrument of ten strings.
(Notes Reference) Praise the LORD with harp: sing unto him with the psaltery [and] an (b) instrument of ten strings.
(b) To sing on instruments, was a part of the ceremonial service of the temple, which does not belong to us any more than the sacrifices, censors and light.
(Psa 33:3) Sing vnto him a newe song: sing cheerefully with a loude voyce.
(Psa 33:4) For the word of the Lord is righteous, and all his workes are faithfull.
(Notes Reference) For the (c) word of the LORD [is] right; and all his (d) works [are done] in truth.
(c) That is, counsel or command in governing the world.
(d) That is, the effect and execution.
(Psa 33:5) He loueth righteousnesse and iudgement: the earth is full of the goodnesse of the Lord.
(Notes Reference) He (e) loveth righteousness and judgment: the earth is full of the goodness of the LORD.
(e) However the world judges God's works, yet he does all things according to justice and mercy.
(Psa 33:6) By the worde of the Lord were the heauens made, and all the hoste of them by the breath of his mouth.
(Psa 33:7) He gathereth the waters of the sea together as vpon an heape, and layeth vp the depths in his treasures.
(Notes Reference) He (f) gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
(f) By the creation of the heavens and beautiful ornament with the gathering also of the waters, he sets forth the power of God, that all creatures might fear him.
(Psa 33:8) Let all the earth feare the Lord: let al them that dwell in the world, feare him.
(Psa 33:9) For he spake, and it was done: he commanded, and it stood.
(Psa 33:10) The Lord breaketh the counsell of the heathen, and bringeth to nought the deuices of the people.
(Notes Reference) The LORD bringeth the (g) counsel of the heathen to nought: he maketh the devices of the people of none effect.
(g) No counsel can prevail against God, but he deserves it, and it will have evil success.
(Psa 33:11) The counsell of the Lord shall stand for euer, and the thoughts of his heart throughout all ages.
(Psa 33:12) Blessed is that nation, whose God is the Lord: euen the people that he hath chosen for his inheritance.
(Notes Reference) Blessed [is] the nation whose (h) God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.
(h) He shows that all our happiness stands in this, that the Lord is our God.
(Psa 33:13) The Lord looketh downe from heauen, and beholdeth all the children of men.
(Notes Reference) The LORD (i) looketh from heaven; he beholdeth all the sons of men.
(i) He proves that all things are governed by God's providence and not by fortune.
(Psa 33:14) From the habitation of his dwelling he beholdeth all them that dwell in the earth.
(Psa 33:15) He facioneth their hearts euery one, and vnderstandeth all their workes.
(Notes Reference) He (k) fashioneth their hearts alike; he considereth all their works.
(k) Therefore he knows their wicked enterprises.
(Psa 33:16) The King is not saued by the multitude of an hoste, neither is the mightie man deliuered by great strength.
(Notes Reference) There is no (l) king saved by the multitude of an host: a mighty man is not delivered by much strength.
(l) If kings and the mighty of the world cannot be saved by worldly means, but only by God's providence, what do others have to trust in, who have not similar means?
(Psa 33:17) A horse is a vaine helpe, and shall not deliuer any by his great strength.
(Psa 33:18) Beholde, the eye of the Lord is vpon them that feare him, and vpon them, that trust in his mercie,
(Notes Reference) Behold, (m) the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy;
(m) God shows his mercy toward his, which man by no means is able to compass.
(Psa 33:19) To deliuer their soules from death, and to preserue them in famine.
(Psa 33:20) Our soule waiteth for the Lord: for he is our helpe and our shielde.
(Notes Reference) (n) Our soul waiteth for the LORD: he [is] our help and our shield.
(n) Thus he speaks in the name of the whole Church which only depends on God's providence.
(Psa 33:21) Surely our heart shall reioyce in him, because we trusted in his holy Name.
(Psa 33:22) Let thy mercie, O Lord, be vpon vs, as we trust in thee.
Passage 3: Matthew 18
(Mat 18:1) The same time the disciples came vnto Iesus, saying, Who is the greatest in the kingdome of heauen?
(Mat 18:2) And Iesus called a litle childe vnto him, and set him in the mids of them,
(Notes Reference) (1) And Jesus called a (a) little child unto him, and set him in the midst of them,
(1) Humbleness of mind is the right way to preeminence.
(a) A child in years.
(Mat 18:3) And sayd, Verely I say vnto you, except ye be conuerted, and become as litle children, ye shall not enter into the kingdome of heauen.
(Notes Reference) And said, Verily I say unto you, Except ye be (b) converted, and become as little children, ye shall not enter into the kingdom of heaven.
(b) An idiom taken from the Hebrews which is equivalent to "repent".
(Mat 18:4) Whosoeuer therefore shall humble himselfe as this litle childe, the same is the greatest in the kingdome of heauen.
(Mat 18:5) And whosoeuer shall receiue one such litle childe in my name, receiueth me.
(Mat 18:6) But whosoeuer shall offend one of these litle ones which beleeue in me, it were better for him, that a milstone were hanged about his necke, and that he were drowned in the depth of the sea.
(Notes Reference) (2) But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.
(2) We ought to have great respect for our brethren no matter how base they may be: and he that does otherwise shall be sharply punished.
(Mat 18:7) Wo be vnto the world because of offences: for it must needes be that offences shall come, but wo be to that man by whome the offence commeth.
(Notes Reference) (3) Woe unto the world because of offences! for it must needs be that (c) offences come; but woe to that man by whom the offence cometh!
(3) A good man cannot help but experience offences, yet he must by no means offer offence.
(c) Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.
(Mat 18:8) Wherefore, if thy hand or thy foote cause thee to offend, cut them off, and cast them from thee: it is better for thee to enter into life, halt, or maimed, then hauing two hands, or two feete, to be cast into euerlasting fire.
(Notes Reference) Wherefore if thy hand or thy foot (d) offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.
(d) See Mat 5:29
(Mat 18:9) And if thine eye cause thee to offende, plucke it out, and cast it from thee: it is better for thee to enter into life with one eye, then hauing two eyes to be cast into hell fire.
(Mat 18:10) See that ye despise not one of these litle ones: for I say vnto you, that in heauen their Angels alwayes behold the face of my Father which is in heauen.
(Notes Reference) (4) Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.
(4) The weaker that a man is, the greater care we ought to have for his salvation, as God teaches us by his own example.
(Mat 18:11) For the Sonne of man is come to saue that which was lost.
(Mat 18:12) How thinke ye? If a man haue an hundreth sheepe, and one of them be gone astray, doeth he not leaue ninetie and nine, and go into the mountaines, and seeke that which is gone astray?
(Mat 18:13) And if so be that he finde it, verely I say vnto you, he reioyceth more of that sheepe, then of the ninetie and nine which went not astray:
(Mat 18:14) So is it not ye wil of your Father which is in heauen, that one of these litle ones should perish.
(Mat 18:15) Moreouer, if thy brother trespasse against thee, goe and tell him his fault betweene thee and him alone: if he heare thee, thou hast wonne thy brother.
(Notes Reference) (5) Moreover if thy brother shall trespass against (e) thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
(5) We must strive for agreement, and not to revenge injuries.
(e) If his offence is such that only you know your brother's offence.
(Mat 18:16) But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witnesses euery worde may be confirmed.
(Notes Reference) But if he will not hear [thee, then] take with thee one or two more, that in the (f) mouth of two or three witnesses every word may be (g) established.
(f) That is, by the word and witness; the mouth is sometimes taken for the word of speech, (Num 3:16), and also for a still witness, namely, when the matter speaks for itself, as below in (Mat 21:16).
(g) Sure and certain.
(Mat 18:17) And if he refuse to heare them, tell it vnto the Church: and if he refuse to heare the Church also, let him be vnto thee as an heathen man, and a Publicane.
(Notes Reference) (6) And if he shall (h) neglect to hear them, tell [it] unto the (i) church: but if he neglect to hear the church, let him be unto thee as (k) an heathen man and a publican.
(6) He that condemns the judgment of the Church, condemns God.
(h) Literally, "does not condescend to hear", or "make as though he did not hear".
(i) He speaks not of just any policy, but of an ecclesiastical assembly, for he speaks afterward of the power of loosing and binding, which belonged to the Church, and he has regard for the order used in those days, at which time the elders had the judgment of Church matters in their hands, (Joh 9:22; Joh 12:42; Joh 16:2), and used casting out of the synagogue for a punishment, as we do now by excommunication.
(k) Profane, and void of religion: such men, the Jews called Gentiles: whose company they shunned, as they did the publicans.
(Mat 18:18) Verely I say vnto you, Whatsoeuer ye bind on earth, shall be bound in heauen: and whatsoeuer ye loose on earth, shalbe loosed in heauen.
(Mat 18:19) Againe, verely I say vnto you, that if two of you shall agree in earth vpon any thing, whatsoeuer they shall desire, it shall be giuen them of my Father which is in heauen.
(Notes Reference) Again I say unto you, That if two of you shall (l) agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.
(l) This word, which is normally used of the body, is here used of the mind, for it belongs properly to poetry.
(Mat 18:20) For where two or three are gathered together in my Name, there am I in the mids of them.
(Mat 18:21) Then came Peter to him, and said, Master, howe oft shall my brother sinne against me, and I shall forgiue him? vnto seuen times?
(Notes Reference) (7) Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
(7) They will find God severe and not too pleased, who do not forgive their brethren even if they have been purposely and grievously injured by them.
(Mat 18:22) Iesus said vnto him, I say not to thee, Vnto seuen times, but, Vnto seuentie times seuen times.
(Mat 18:23) Therefore is the kingdome of heauen likened vnto a certaine King, which would take an account of his seruants.
(Mat 18:24) And when he had begun to reckon, one was brought vnto him, which ought him ten thousand talents.
(Notes Reference) And when he had begun to reckon, one was brought unto him, which owed him (m) ten thousand talents.
(m) Here is set down a very great sum of six thousand crowns, that the difference may be the greater, for there is no proportion between them.
(Mat 18:25) And because he had nothing to pay, his Lord commanded him to be solde, and his wife, and his children, and all that he had, and the dette to be payed.
(Mat 18:26) The seruant therefore fell downe, and worshipped him, saying, Lord, refraine thine anger toward me, and I will pay thee all.
(Notes Reference) The servant therefore fell down, and (n) worshipped him, saying, Lord, (o) have patience with me, and I will pay thee all.
(n) This was a polite reverence which was very common in the East.
(o) Yield not too much to your anger against me: so is God called in the Scripture, slow to anger, that is to say, gentle, and one that refrains his fierce wrath, (Psa 86:5); patient and of great mercy.
(Mat 18:27) Then that seruants Lord had compassion, and loosed him, and forgaue him the dette.
(Mat 18:28) But when the seruant was departed, hee found one of his felow seruants, which ought him an hundred pence, and he layde hands on him, and thratled him, saying, Pay me that thou owest.
(Mat 18:29) Then his fellow seruant fell downe at his feete, and besought him, saying, Refraine thine anger towards me, and I will pay thee all.
(Mat 18:30) Yet he would not, but went and cast him into prison, till he should pay the dette.
(Mat 18:31) And when his other felowe seruants sawe what was done, they were very sory, and came, and declared vnto their Lord all that was done.
(Mat 18:32) Then his Lord called him vnto him, and sayd to him, O euil seruant, I forgaue thee all that dette, because thou prayedst me.
(Mat 18:33) Oughtest not thou also to haue had pitie on thy fellowe seruant, euen as I had pitie on thee?
(Mat 18:34) So his Lord was wroth, and deliuered him to the tormentours, till he should pay all that was due to him.
(Mat 18:35) So likewise shall mine heauenly Father doe vnto you, except ye forgiue from your hearts, eche one to his brother their trespasses.