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Passage 1: 2 Samuel 1

(2Sa 1:1) After the death of Saul, when Dauid was returned from the slaughter of the Amalekites and had beene two dayes in Ziklag,

(Notes Reference) Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag;

The Argument - This book and the former are called Samuel, because they contain the conception, birth and the whole course of his life, and also the lives and acts of two kings, that is, of Saul and David, whom he anointed and consecrated kings by the ordinance of God. The first book contains those things which God brought to pass among this people under the government of Samuel and Saul. This second book declares the noble acts of David, after the death of Saul when he began to reign, to the end of his kingdom, and how it was expanded by him. It also contains the great troubles and dangers he sustained both within his house and without, the horrible and dangerous insurrections, uproars, and treasons wrought against him, partly by false counsellors, feigned friends and flatterers and partly by his own children and people. By God's assistance he overcame all difficulties, and enjoyed his kingdom in rest and peace. In the person of David the scripture sets forth Christ Jesus the chief king, who came from David according to the flesh, and was persecuted on every side with outward and inward enemies, as well in his own person, as in his members, but at length he overcomes all his enemies, and gives his Church victory against all power both spiritual and temporal; and so reigns with them, king for ever.

(2Sa 1:2) Behold, a man came the third day out of the host from Saul with his clothes rent, and earth vpon his head: and when hee came to Dauid, he fell to the earth, and did obeisance.

(Notes Reference) It came even to pass on the third day, that, behold, a man came out of the camp from Saul with (a) his clothes rent, and earth upon his head: and [so] it was, when he came to David, that he fell to the earth, and did obeisance.

(a) Seeming to lament the overthrow of the people of Israel.

(2Sa 1:3) Then Dauid saide vnto him, Whence commest thou? And he said vnto him, Out of the host of Israel I am escaped.

(2Sa 1:4) And Dauid saide vnto him, What is done? I pray thee, tell me. Then he said, that the people is fled from the battel, and many of the people are ouerthrowen, and dead, and also Saul and Ionathan his sonne are dead.

(2Sa 1:5) And Dauid saide vnto the yong man that tolde it him, Howe knowest thou that Saul and Ionathan his sonne be dead?

(2Sa 1:6) Then the yong man that tolde him, answered, As I came to mount Gilboa, behold, Saul leaned vpon his speare, and loe, the charets and horsemen followed hard after him.

(Notes Reference) And the young man that told him said, (b) As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him.

(b) As I fled the chase.

(2Sa 1:7) And when he looked backe, he saw me, and called me. And I answered, Here am I.

(2Sa 1:8) And he said vnto me, Who art thou? And I answered him, I am an Amalekite.

(Notes Reference) And he said unto me, Who [art] thou? And I answered him, I [am] an (c) Amalekite.

(c) He was an Amalekite born, but renounced his country and joined with the Israelites.

(2Sa 1:9) Then saide hee vnto me, I pray thee come vpon mee, and slay me: for anguish is come vpon me, because my life is yet whole in me.

(Notes Reference) He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my (d) life [is] yet whole in me.

(d) I am sorry, because I am yet alive.

(2Sa 1:10) So I came vpon him, and slewe him, and because I was sure that hee coulde not liue, after that hee had fallen, I tooke the crowne that was vpon his head, and the bracelet that was on his arme, and brought them hither vnto my lord.

(2Sa 1:11) Then Dauid tooke hold on his clothes, and rent them, and likewise al the men that were with him.

(2Sa 1:12) And they mourned and wept, and fasted vntil euen, for Saul and for Ionathan his sonne, and for the people of the Lord, and for the house of Israel, because they were slaine with the sword.

(2Sa 1:13) Afterward Dauid saide vnto the yong man that tolde it him, Whence art thou? And hee answered, I am the sonne of a stranger an Amalekite.

(Notes Reference) (e) And David said unto the young man that told him, Whence [art] thou? And he answered, I [am] the son of a stranger, an Amalekite.

(e) After the lamentation, he examined him again.

(2Sa 1:14) And Dauid said vnto him, How wast thou not afrayd, to put forth thine hand to destroy the Anoynted of the Lord?

(2Sa 1:15) Then Dauid called one of his yong men, and said, Goe neere, and fall vpon him. And hee smote him that he dyed.

(2Sa 1:16) Then said Dauid vnto him, Thy blood be vpon thine owne head: for thine owne mouth hath testified against thee, saying, I haue slaine the Lords Anoynted.

(Notes Reference) And David said unto him, (f) Thy blood [be] upon thy head; for thy mouth hath testified against thee, saying, I have slain the LORD'S anointed.

(f) You are justly punished for your fault.

(2Sa 1:17) Then Dauid mourned with this lamentation ouer Saul, and ouer Ionathan his sonne,

(2Sa 1:18) (Also he bade them teach the children of Iudah to shoote, as it is written in the booke of Iasher)

(Notes Reference) (Also he bade them teach the children of Judah (g) [the use of] the bow: behold, [it is] written in the book of Jasher.)

(g) That they might be able to match their enemies the Philistines in that art.

(2Sa 1:19) O noble Israel, hee is slane vpon thy hie places: how are the mightie ouerthrowen!

(Notes Reference) The beauty of Israel is (h) slain upon thy high places: how are the mighty fallen!

(h) Meaning Saul.

(2Sa 1:20) Tell it not in Gath, nor publish it in the streetes of Ashkelon, lest the daughters of the Philistims reioyce, lest the daughters of the vncircumcised triumph.

(2Sa 1:21) Ye mountaines of Gilboa, vpon you be neither dewe nor raine, nor be there fieldes of offrings: for there the shielde of the mightie is cast downe, the shielde of Saul, as though he had not bene anointed with oyle.

(Notes Reference) Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor (i) fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, [as though he had] not [been] anointed with oil.

(i) Let their fertile fields be barren, and bring forth no fruit to offer to the Lord.

(2Sa 1:22) The bow of Ionathan neuer turned backe, neither did the sword of Saul returne emptie from the blood of the slaine, and from the fatte of the mightie.

(2Sa 1:23) Saul and Ionathan were louely and pleasant in their liues, and in their deaths they were not deuided: they were swifter then eagles, they were stronger then lions.

(Notes Reference) Saul and Jonathan [were] lovely and pleasant in their lives, and in their death they were not (k) divided: they were swifter than eagles, they were stronger than lions.

(k) They died both together in Gilboa.

(2Sa 1:24) Yee daughters of Israel, weepe for Saul, which clothed you in skarlet, with pleasures, and hanged ornaments of gold vpon your apparel.

(Notes Reference) Ye daughters of Israel, weep over Saul, who clothed you in scarlet, (l) with [other] delights, who put on ornaments of gold upon your apparel.

(l) As rich garments and costly jewels.

(2Sa 1:25) Howe were the mightie slaine in the mids of the battel! O Ionathan, thou wast slaine in thine hie places.

(2Sa 1:26) Wo is me for thee, my brother Ionathan: very kinde hast thou bene vnto me: thy loue to me was wonderfull, passing the loue of women:

(Notes Reference) I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of (m) women.

(m) Either toward their husbands or their children.

(2Sa 1:27) Howe are the mightie ouerthrowen, and the weapons of warre destroyed!

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Passage 2: Jeremiah 7

(Jer 7:1) The woordes that came to Ieremiah from the Lord, saying,

(Jer 7:2) Stand in the gate of the Lordes house and crie this woorde there, and say, Heare the woorde of the Lord, all yee of Iudah that enter in at these gates to worship the Lord.

(Jer 7:3) Thus sayeth the Lord of hostes, the God of Israel, Amend your waies and your woorkes, and I will let you dwell in this place.

(Jer 7:4) Trust not in lying woordes, saying, The Temple of the Lord, the Temple of the Lord: this is the Temple of the Lord.

(Notes Reference) Trust ye not in (a) lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these.

(a) Believe not the false prophets, who say that for the temple's sake, and the sacrifices there the Lord will preserve you, and so nourish you in your sin, and vain confidence.

(Jer 7:5) For if you amende and redresse your waies and your woorkes: if you execute iudgement betweene a man and his neighbour,

(Jer 7:6) And oppresse not the stranger, the fatherlesse and the widow and shed no innocent blood in this place, neither walke after other gods to your destruction,

(Jer 7:7) Then will I let you dwell in this place in the lande that I gaue vnto your fathers, for euer and euer.

(Notes Reference) Then (b) will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

(b) God shows on what condition he made his promise to this temple that they would be a holy people to him, as he would be a faithful God to them.

(Jer 7:8) Beholde, you trust in lying woordes, that can not profite.

(Jer 7:9) Will you steale, murder, and commit adulterie, and sweare falsely and burne incense vnto Baal, and walke after other gods whome yee knowe not?

(Jer 7:10) And come and stande before mee in this House, whereupon my Name is called, and saye, We are deliuered, though we haue done all these abominations?

(Jer 7:11) Is this House become a denne of theeues, whereupon my Name is called before your eyes? Beholde, euen I see it, sayeth the Lord.

(Notes Reference) Is this house, which is called by my name, become (c) a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD.

(c) As thieves hidden in holes and dens think themselves safe, so when you are in my temple, you think to be covered with the holiness of it, and that I cannot see your wickedness, (Mat 21:13).

(Jer 7:12) But go ye nowe vnto my place which was in Shilo, where I set my Name at the beginning, and beholde, what I did to it for the wickednesse of my people Israel.

(Notes Reference) But go ye now to my place which [was] in Shiloh, (d) where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

(d) Because they depended so much on the temple, which was for his promise, that he would be present and defend them where the ark was, he sends them to God's judgments against Shiloh, where the ark had remained about 300 years, and after was taken, the priests slain, and the people miserably discomfited, (1Sa 4:11; Jer 26:6).

(Jer 7:13) Therefore nowe because yee haue done all these woorkes, sayeth the Lord, (and I rose vp earely and spake vnto you: but when I spake, yee would not heare me, neither when I called, would yee answere).

(Notes Reference) And now, because ye have done all these works, saith the LORD, and I spoke to you, (e) rising early and speaking, but ye heard not; and I called you, but (f) ye answered not;

(e) That is, I never ceased to warn you, as in (Isa 65:2; Pro 1:23).

(f) He shows the only remedy to redress our faults: to allow God to lead us in the way, and to obey his calling, (Isa 66:4).

(Jer 7:14) Therefore will I do vnto this House, wherupon my Name is called, wherein also yee trust, euen vnto the place that I gaue to you and to your fathers, as I haue done vnto Shilo.

(Jer 7:15) And I will cast you out of my sight, as I haue cast out all your brethren, euen the whole seede of Ephraim.

(Notes Reference) And I will cast (g) you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.

(g) I will send you into captivity as I have done Ephraim, that is, the ten tribes.

(Jer 7:16) Therfore thou shalt not pray for this people, neither lift vp crie or praier for them neither intreat me, for I will not heare thee.

(Notes Reference) Therefore (h) pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee.

(h) To assure them that God had determined with himself to punish their wickedness, he shows the prayer of the godly cannot help them, while they remain in their obstinacy against God, and will not use the means that he uses to call them to repentance, (Jer 11:14, Jer 14:11).

(Jer 7:17) Seest thou not what they doe in the cities of Iudah and in the streetes of Ierusalem?

(Jer 7:18) The children gather wood, and the fathers kindle the fire, and the women knede the dough to make cakes to the Queene of heauen and to powre out drinke offrings vnto other gods, that they may prouoke me vnto anger.

(Notes Reference) The children gather wood, and the fathers kindle the fire, and the women knead dough, to make cakes to (i) the queen of heaven, and to pour out drink offerings to other gods, that they may provoke me to anger.

(i) That is, they sacrifice to the sun, moon and stars, which they called the queen of heaven, (Jer 44:17; 2Ki 23:5).

(Jer 7:19) Doe they prouoke me to anger, sayeth the Lord, and not themselues to the confusion of their owne faces?

(Jer 7:20) Therefore thus sayeth the Lord God, Beholde, mine anger and my wrath shall be powred vpon this place, vpon man and vpon beast, and vpon the tree of the fielde, and vpon the fruite of the grounde, and it shall burne and not bee quenched.

(Jer 7:21) Thus sayth the Lord of hostes, the God of Israel, Put your burnt offerings vnto your sacrifices, and eat the flesh.

(Jer 7:22) For I spake not vnto your fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offrings and sacrifices.

(Notes Reference) For (k) I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:

(k) Showing that it was not his chief purpose and intent, that they should offer sacrifices, but that they should regard, why they were ordained: that is, to be joined to the word as seals and confirmations of remissions of sins in Christ: for without the word they were vain and unprofitable.

(Jer 7:23) But this thing commanded I them, saying, Obey my voyce, and I will be your God, and yee shalbe my people: and walke yee in all the wayes which I haue commanded you, that it may be well vnto you.

(Jer 7:24) But they would not obey, nor incline their eare, but went after the counsels and the stubbernesse of their wicked heart, and went backewarde and not forwarde.

(Jer 7:25) Since the day that your fathers came vp out of the lande of Egypt, vnto this day, I haue euen sent vnto you al my seruants the Prophets, rising vp earely euery day, and sending them.

(Notes Reference) Since the day that your fathers came forth from the land of Egypt to (l) this day I have even sent to you all my servants the prophets, daily (m) rising early and sending [them]:

(l) Which was about fourteen hundred years.

(m) Read (Jer 7:13).

(Jer 7:26) Yet would they not heare me nor encline their eare, but hardened their necke and did worse then their fathers.

(Jer 7:27) Therefore shalt thou speake al these words vnto them, but they will not heare thee: thou shalt also crie vnto them, but they will not answere thee.

(Notes Reference) Therefore thou shalt speak all these words to them; but they (n) will not hearken to thee: thou shalt also call to them; but they will not answer thee.

(n) By which he shows that the pastors should not leave their flocks in their obstinacy, for the Lord will use the means of his servants to make the wicked more faulty and to prove his.

(Jer 7:28) But thou shalt say vnto them, This is a nation that heareth not the voice of the Lord their God, nor receiueth discipline: trueth is perished, and is cleane gone out of their mouth.

(Jer 7:29) Cut off thine heare, O Ierusalem, and cast it away, and take vp a complaint on the hie places: for the Lord hath reiected and forsaken the generation of his wrath.

(Notes Reference) Cut off thy (o) hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his (p) wrath.

(o) In sign of mourning, as in (Job 1:20).

(p) Against whom he had just opportunity to pour out his wrath (Mic 1:6).

(Jer 7:30) For the children of Iudah haue done euill in my sight, sayth the Lord: they haue set their abominations in the House, whereupon my Name is called, to pollute it.

(Jer 7:31) And they haue built the hie place of Topheth, which is in the valley of Ben-Hinnom to burne their sonnes and their daughters in the fire, which I commanded them not, neither came it in mine heart.

(Notes Reference) And they have built the high places of (q) Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I (r) commanded [them] not, neither came it into my heart.

(q) Of Topheth, read (2Ki 23:10).

(r) But commanded the opposite, as in (Lev 18:21, Lev 20:3; Deu 18:10).

(Jer 7:32) Therefore beholde, the dayes come, sayeth the Lord, that it shall no more be called Topheth, nor the valley of Ben-Hinnom, but the valley of slaughter: for they shall burie in Topheth til there be no place.

(Jer 7:33) And ye carkeises of this people shalbe meat for the foules of the heauen and for the beastes of the earth, and none shall fraie them away.

(Jer 7:34) Then I will cause to cease from the cities of Iudah and from the streetes of Ierusalem the voice of mirth and the voice of gladnesse, the voice of the bridegrom and the voice of the bride: for the lande shalbe desolate.

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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.