Read Scripture In A Year: July 4

Passage 1: 1 Samuel 16

(1Sa 16:1) The Lord then saide vnto Samuel, Howe long wilt thou mourne for Saul, seeing I haue cast him away from reigning ouer Israel? fill thine horne with oyle and come, I will sende thee to Ishai the Bethlehemite: for I haue prouided mee a King among his sonnes.

(Notes Reference) And the LORD said unto Samuel, How long wilt thou mourn for Saul, (a) seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons.

(a) Signifying that we should not show ourselves more pitiful than God, nor to lament those whom he casts out.

(1Sa 16:2) And Samuel sayde, Howe can I goe? for if Saul shall heare it, he will kill me. Then the Lord answered, Take an heifer with thee, and say, I am come to doe sacrifice to the Lord.

(Notes Reference) And Samuel said, How can I go? if Saul hear [it], he will kill me. And the LORD said, Take an heifer with thee, and say, I am come (b) to sacrifice to the LORD.

(b) That is, to make a peace offering, which may be done even though the ark was not there.

(1Sa 16:3) And call Ishai to the sacrifice, and I will shewe thee what thou shalt doe, and thou shalt anoynt vnto me him whom I name vnto thee.

(1Sa 16:4) So Samuel did that the Lord bade him, and came to Beth-lehem, and the Elders of the towne were astonied at his comming, and sayd, Commest thou peaceablie?

(Notes Reference) And Samuel did that which the LORD spake, and came to Bethlehem. And the elders of the town (c) trembled at his coming, and said, Comest thou peaceably?

(1Sa 16:5) And he answeared, Yea: I am come to doe sacrifice vnto the Lord: sanctifie your selues, and come with me to the sacrifice. And he sanctified Ishai and his sonnes, and called them to the sacrifice.

(1Sa 16:6) And when they were come, hee looked on Eliab, and saide, Surely the Lordes Anointed is before him.

(Notes Reference) And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S (d) anointed [is] before him.

(d) Thinking that Eliab had been appointed by God to be made king.

(1Sa 16:7) But the Lord said vnto Samuel, Looke not on his countenance, nor on the height of his stature, because I haue refused him: for God seeth not as man seeth: for man looketh on the outward appearance, but the Lord beholdeth the heart.

(1Sa 16:8) Then Ishai called Abinadab, and made him come before Samuel. And he saide, Neither hath the Lord chosen this.

(1Sa 16:9) Then Ishai made Shammah come. And he said, Neither yet hath the Lord chosen him.

(1Sa 16:10) Againe Ishai made his seue sonnes to come before Samuel: and Samuel saide vnto Ishai, The Lord hath chosen none of these.

(1Sa 16:11) Finally, Samuel said vnto Ishai, Are there no more children but these? And hee sayde, There remaineth yet a litle one behinde, that keepeth the sheepe. Then Samuel saide vnto Ishai, Sende and set him: for we will not sit downe, till he be come hither.

(1Sa 16:12) And he sent, and brought him in: and he was ruddie, and of a good countenance, and comely visage. And the Lord saide, Arise, and anoynt him: for this is he.

(1Sa 16:13) Then Samuel tooke the horne of oyle, and anoynted him in the middes of his brethren. And the Spirit of the Lord came vpon Dauid, from that day forwarde: then Samuel rose vp, and went to Ramah.

(1Sa 16:14) But the Spirite of the Lord departed from Saul, and an euill spirite sent of the Lord vexed him.

(Notes Reference) But the Spirit of the LORD departed from Saul, and an (e) evil spirit from the LORD troubled him.

(e) The wicked spirits are at God's commandment to execute his will against the wicked.

(1Sa 16:15) And Sauls seruants said vnto him, Beholde nowe, the euill spirite of God vexeth thee.

(1Sa 16:16) Let our Lord therefore command thy seruants, that are before thee, to seeke a man that is a cunning plaier vpon the harpe: that when the euil spirit of God commeth vpon thee, hee may play with his hand, and thou maiest be eased.

(1Sa 16:17) Saul then saide vnto his seruantes, Prouide me a man, I pray you, that can play well, and bring him to me.

(1Sa 16:18) Then answered one of his seruauntes, and sayde, Beholde, I haue seene a sonne of Ishai, a Bethlehemite, that can plaie, and is strong, valiant and a man of warre and wise in matters, and a comely person, and the Lord is with him.

(Notes Reference) Then answered one of the servants, and said, Behold, I have seen a (f) son of Jesse the Bethlehemite, [that is] cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD [is] with him.

(f) Though David was now anointed king by the prophet, yet God would strengthen and test him in various ways before he had the use of his kingdom.

(1Sa 16:19) Wherefore Saul sent messengers vnto Ishai, and said, Send me Dauid thy sonne which is with the sheepe.

(1Sa 16:20) And Ishai tooke an asse laden with breade and a flagon of wine and a kidde, and sent them by the hand of Dauid his sonne vnto Saul.

(1Sa 16:21) And Dauid came to Saul, and stoode before him: and he loued him verie well, and he was his armour bearer.

(1Sa 16:22) And Saul sent to Ishai, saying, Let Dauid nowe remaine with me: for he hath found fauour in my sight.

(1Sa 16:23) And so when the euil spirite of God came vpon Saul, Dauid tooke an harpe and plaied with his hande, and Saul was refreshed, and was eased: for the euill spirit departed from him.

(Notes Reference) And it came to pass, when the [evil] spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was (g) refreshed, and was well, and the evil spirit departed from him.

(g) God would have Saul receive this benefit from David's hand, that his condemnation might be even more evident, for his cruel hate toward him.

Passage 2: Isaiah 60

(Isa 60:1) Arise, O Ierusalem: be bright, for thy light is come, and the glorie of the Lord is risen vpon thee.

(Notes Reference) Arise, shine; for thy (a) light is come, and the glory of the LORD is risen upon thee.

(a) The time of your prosperity and happiness: while speaking of Babylon, he commanded her to go down, (Isa 47:1).

(Isa 60:2) For beholde, darkenesse shall couer the earth, and grosse darkenesse the people: but the Lord shall arise vpon thee, and his glory shall be seene vpon thee.

(Notes Reference) For, behold, the darkness shall cover the (b) earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.

(b) Signifying, that all men are in darkness till God gives them the light of his Spirit, and that this light shines to no one, but to those that are in his Church.

(Isa 60:3) And the Gentiles shall walke in thy light, and Kings at the brightnesse of thy rising vp.

(Notes Reference) And the Gentiles shall come to (c) thy light, and kings to the brightness of thy rising.

(Isa 60:4) Lift vp thine eyes round about, and beholde: all these are gathered, and come to thee: thy sonnes shall come from farre, and thy daughters shalbe nourished at thy side.

(Notes Reference) Lift up thy eyes around, and see: all (d) they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side.

(d) An infinite number from all countries as in (Isa 49:18).

(Isa 60:5) Then thou shalt see and shine: thine heart shall be astonied and enlarged, because the multitude of the sea shalbe conuerted vnto thee, and the riches of the Gentiles shall come vnto thee.

(Notes Reference) Then thou shalt see, and flow together, and thy heart shall fear, (e) and be enlarged; because the abundance of the sea shall be converted to thee, the forces of the Gentiles shall come to thee.

(e) For joy, as the heart is drawn in for sorrow.

(Isa 60:6) The multitude of camels shall couer thee: and the dromedaries of Midian and of Ephah: all they of Sheba shall come: they shall bring golde and incense, and shewe foorth the prayses of the Lord.

(Notes Reference) The (f) multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the LORD.

(f) Meaning, that everyone will honour the Lord with that with which he is able: Signifying that it is no true serving of God unless we offer ourselves to serve his glory, and all that we have.

(Isa 60:7) All the sheepe of Kedar shall be gathered vnto thee: the rammes of Nebaioth shall serue thee: they shall come vp to bee accepted vpon mine altar: and I will beautifie the house of my glorie.

(Notes Reference) All the flocks of (g) Kedar shall be gathered together to thee, the rams of Nebaioth shall minister to thee: they shall come up with acceptance on my (h) altar, and I will glorify the house of my glory.

(g) That is the Arabians, that have great abundance of cattle.

(h) Because the altar was a figure of Christ, (Heb 13:10), he shows that nothing can be acceptable to him, which is not offered to him by this altar, who was both the offering and the altar itself.

(Isa 60:8) Who are these that flee like a cloude, and as the doues to their windowes?

(Notes Reference) Who [are] these (i) [that] fly as a cloud, and as doves to their windows?

(i) Showing what great number will come to the Church, and with what great diligence and zeal.

(Isa 60:9) Surely the yles shall waite for mee, and the shippes of Tarshish, as at the beginning, that they may bring thy sonnes from farre, and their siluer, and their golde with them, vnto the Name of the Lord thy God, and to the Holy one of Israel, because he hath glorified thee.

(Notes Reference) Surely the isles shall wait for me, and the ships (k) of Tarshish first, to bring thy sons from far, their silver and their gold with them, to the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee.

(k) The Gentiles that are now enemies, will become friends and set forth the Church.

(Isa 60:10) And the sonnes of strangers shall builde vp thy walles, and their Kings shall minister vnto thee: for in my wrath I smote thee, but in my mercie I had compassion on thee.

(Notes Reference) And the sons of foreigners shall build up thy walls, and their (l) kings shall minister to thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.

(l) Meaning Cyrus and his successors, but chiefly this is accomplished in them that serve Christ, being converted by his gospel.

(Isa 60:11) Therefore thy gates shalbe open continually: neither day nor night shall they be shutte, that men may bring vnto thee the riches of the Gentiles, and that their Kings may be brought.

(Isa 60:12) For the nation and the kingdome, that will not serue thee, shall perish: and those nations shalbe vtterly destroyed.

(Notes Reference) For the nation and (m) kingdom that will not serve thee shall perish; yea, [those] nations shall be utterly wasted.

(m) He shows that God has given all power and authority here in earth for the use of his Church, and that they who will not serve and profit the same will be destroyed.

(Isa 60:13) The glory of Lebanon shall come vnto thee, the firre tree, the elme and the boxe tree together, to beautifie the place of my Sanctuarie: for I will glorifie the place of my feete.

(Notes Reference) The (n) glory of Lebanon shall come to thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my (o) feet glorious.

(n) There is nothing so excellent which will not serve the needs of the Church.

(o) Signifying that God's majesty is not included in the temple, which is but the place for his feet, that we may learn to rise to the heavens.

(Isa 60:14) The sonnes also of them that afflicted thee, shall come and bowe vnto thee: and all they that despised thee, shall fall downe at the soles of thy feete: and they shall call thee, The citie of the Lord, Zion of the Holy one of Israel.

(Notes Reference) The sons also of them that afflicted thee shall come bending to thee; and all they that despised thee shall bow themselves (p) down at the soles of thy feet; and they shall call thee, The city of the LORD, The Zion of the Holy One of Israel.

(p) To worship their head Christ, by obeying his doctrine.

(Isa 60:15) Where as thou hast bene forsaken and hated: so that no man went by thee, I will make thee an eternall glorie, and a ioye from generation to generation.

(Isa 60:16) Thou shalt also sucke ye milke of the Gentiles, and shalt sucke the breastes of Kings: and thou shalt know, that I the Lord am thy Sauiour, and thy Redeemer, the mightie one of Iaakob.

(Notes Reference) Thou shalt also suck the milk of the Gentiles, and shalt suck the (q) breast of kings: and thou shalt know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.

(q) Both high and low will be ready to help and comfort you.

(Isa 60:17) For brasse will I bring golde, and for yron will I bring siluer, and for wood brasse, and for stones yron. I will also make thy gouernement peace, and thine exactours righteousnesse.

(Notes Reference) For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers (r) peace, and thy exactors righteousness.

(r) Your governors will love you, and seek your wealth and prosperity.

(Isa 60:18) Violence shall no more be heard of in thy land, neither desolation, nor destruction within thy borders: but thou shalt call saluation, thy walles, and praise, thy gates.

(Notes Reference) Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt (s) call thy walls Salvation, and thy gates Praise.

(s) Meaning not an earthly happiness, but spiritual, which is fulfilled in Christ's kingdom.

(Isa 60:19) Thou shalt haue no more sunne to shine by day, neither shall the brightnesse of the moone shine vnto thee: for the Lord shall be thine euerlasting light, and thy God, thy glorie.

(Notes Reference) The sun shall be no more thy light by day; neither for brightness shall the (t) moon give light to thee: but the LORD shall be to thee an everlasting light, and thy God thy glory.

(t) Signifying that all worldly means will cease, and that Christ will be all in all, as in (Rev 21:23, Rev 22:5).

(Isa 60:20) Thy sunne shall neuer goe downe, neither shall thy moone be hid: for the Lord shalbe thine euerlasting light, and the dayes of thy sorowe shalbe ended.

(Isa 60:21) Thy people also shalbe all righteous: they shall possesse the land for euer, the grasse of my planting shalbe the worke of mine handes, that I may be glorified.

(Notes Reference) Thy people also [shall be] all righteous: they shall inherit the land for ever, the (u) branch of my planting, the work of my hands, that I may be glorified.

(u) The children of the Church.

(Isa 60:22) A litle one shall become as a thousande, and a small one as a strong nation: I the Lord wil hasten it in due time.

(Notes Reference) A little one shall become a (x) thousand, and a small one a strong nation: I the LORD will hasten it in its time.

(x) Meaning, that the Church would be miraculously multiplied.

Passage 3: Matthew 5

(Mat 5:1) And when he sawe the multitude, he went vp into a mountaine: and when he was set, his disciples came to him.

(Mat 5:2) And he opened his mouth and taught them, saying,

(Notes Reference) (1) And he opened his mouth, and taught them, saying,

(1) Christ teaches that the greatest joy and happiness is not in the conveniences and pleasures of this life, but is laid up in heaven for those who willingly rest in the good will and pleasure of God, and endeavour to profit all men, although they are cruelly vexed and troubled by those of the world, because they will not adapt themselves to their ways.

(Mat 5:3) Blessed are the poore in spirit, for theirs is the kingdome of heauen.

(Notes Reference) Blessed [are] the (a) poor in (b) spirit: for theirs is the kingdom of heaven.

(a) Under the name of poverty are meant all the miseries, that are joined with poverty.

(b) Whose minds and spirits are brought under control, and tamed, and obey God.

(Mat 5:4) Blessed are they that mourne: for they shall be comforted.

(Mat 5:5) Blessed are the meeke: for they shall inherite the earth.

(Mat 5:6) Blessed are they which hunger and thirst for righteousnes: for they shalbe filled.

(Mat 5:7) Blessed are the mercifull: for they shall obteine mercie.

(Mat 5:8) Blessed are the pure in heart: for they shall see God.

(Notes Reference) Blessed [are] the (c) pure in heart: for they shall see God.

(c) Fitly is this word "pure" joined with the heart, for as a bright and shining resemblance or image may be seen plainly in a clear and pure looking glass, even so does the face (as it were) of the everlasting God, shine forth, and clearly appear in a pure heart.

(Mat 5:9) Blessed are the peace makers: for they shall be called the children of God.

(Mat 5:10) Blessed are they which suffer persecution for righteousnes sake: for theirs is the kingdome of heauen.

(Mat 5:11) Blessed shall ye be when men reuile you, and persecute you, and say all maner of euill against you for my sake, falsely.

(Mat 5:12) Reioyce and be glad, for great is your reward in heauen: for so persecuted they the Prophets which were before you.

(Mat 5:13) Ye are the salt of the earth: but if the salt haue lost his sauour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be troden vnder foote of men.

(Notes Reference) Ye (2) are the salt of the (d) earth: but if the salt have lost his savour, wherewith shall it be (e) salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

(2) The ministers of the word especially (unless they will be the most cowardly of all) must lead others both by word and deed to this greatest joy and happiness.

(d) Your doctrine must be very sound and good, for if it is not so, it will be not regarded and cast away as a thing unsavoury and vain.

(e) What will you have to salt with? And so are fools in the Latin tongue called "saltless", as you would say, men that have no salt or savour and taste in them.

(Mat 5:14) Ye are the light of the world. A citie that is set on an hill, cannot be hid.

(Notes Reference) Ye are the (f) light of the world. A city that is set on an hill cannot be hid.

(f) You shine and give light by being made partakers of the true light.

(Mat 5:15) Neither doe men light a candel, and put it vnder a bushel, but on a candlesticke, and it giueth light vnto all that are in the house.

(Mat 5:16) Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen.

(Mat 5:17) Think not that I am come to destroy the Lawe, or the Prophets. I am not come to destroy them, but to fulfill them.

(Notes Reference) (3) Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but (g) to fulfil.

(3) Christ did not come to bring any new way of righteousness and salvation into the world, but indeed to fulfil that which was shadowed by the figures of the Law, by delivering men through grace from the curse of the Law: and moreover to teach the true use of obedience which the Law appointed, and to engrave in our hearts the power for obedience.

(g) That the prophecies may be accomplished.

(Mat 5:18) For truely I say vnto you, Till heauen, and earth perish, one iote or one title of the Law shall not scape, till all things be fulfilled.

(Mat 5:19) Whosoeuer therefore shall breake one of these least commandements, and teach men so, he shall be called the least in the kingdome of heauen: but whosoeuer shall obserue and teach them, the same shall be called great in the kingdome of heauen.

(Notes Reference) (4) Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the (h) least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.

(4) He begins with the true expounding of the Law, and sets it against the old (but yet false) teachings of the scribes: He is in no way abolishing the least commandment of his Father.

(h) He shall have no place in the Church.

(Mat 5:20) For I say vnto you, except your righteousnes exceede the righteousnes of the Scribes and Pharises, ye shall not enter into the kingdome of heauen.

(Mat 5:21) Ye haue heard that it was sayd vnto them of the olde time, Thou shalt not kill: for whosoeuer killeth shalbe culpable of iudgement.

(Notes Reference) (5) Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:

(5) The true meaning of the first commandment.

(Mat 5:22) But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shalbe culpable of iudgment. And whosoeuer sayth vnto his brother, Raca, shalbe worthy to be punished by the Councill. And whosoeuer shall say, Foole, shalbe worthy to be punished with hell fire.

(Notes Reference) But I say unto you, That whosoever is angry with his brother without a cause shall be (i) in danger (k) of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the (l) council: but whosoever shall say, Thou fool, shall be in danger of (m) hell (n) fire.

(i) He speaks of the judgment of God, and of the difference of sins, and therefore applies his words to the form of civil judgments which were then used.

(k) Of that judgment which was ruled by three men, who had the hearing and deciding of money matters, and such other small causes.

(l) By that judgment which stood of 23 judges, who had the hearing and deciding of weighty affairs, as the matter of a whole tribe or of a high priest, or of a false prophet.

(m) Whereas we read here "hell", it is in the text itself "Gehenna", which is one Hebrew word made out of two, and is as if to say "as the Valley of Hinnom", which the Hebrews called Topheth: it was a place where the Israelites cruelly sacrificed their children to false gods, whereupon it was taken for a place appointed to torment the reprobates in (Jer 7:31).

(n) The Jews used four kinds of punishments, before their government was taken away by Herod: hanging, beheading, stoning, and burning. It is burning that Christ meant, because burning was the greatest punishment; therefore by making mention of a judgment, a council, and a fire, he shows that some sins are worse than others are, but yet they are all such that we must give account for them, and will be punished for them.

(Mat 5:23) If then thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee,

(Notes Reference) (6) Therefore if thou bring thy gift to the (o) altar, and there rememberest that thy brother hath ought against thee;

(6) The covetous Pharisees taught that God was appeased by the sacrifices appointed in the law, which they themselves devoured. But Christ on the contrary side denies that God accepts any man's offering, unless he makes satisfaction to his brother whom he has offended: and says moreover, that these stubborn and stiff-necked despisers of their brethren will never escape the wrath and curse of God before they have made full satisfaction to their brethren.

(o) He applies all this speech to the state of his time, when there was then an altar standing in Jerusalem, and therefore they are very foolish that gather from this that we must build altars and use sacrifices: but they are bigger fools who consider this to be purgatory, which is spoken of as peace making and atonement one with another.

(Mat 5:24) Leaue there thine offring before the altar, and goe thy way: first be reconciled to thy brother, and then come and offer thy gift.

(Mat 5:25) Agree with thine aduersarie quickly, whiles thou art in the way with him, lest thine aduersarie deliuer thee to the Iudge, and the Iudge deliuer thee to ye sergeant, and thou be cast into prison.

(Notes Reference) (p) Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

(p) Remove all cause for enmity.

(Mat 5:26) Verely I say vnto thee, thou shalt not come out thence, till thou hast payed the vtmost farthing.

(Notes Reference) Verily I say unto thee, Thou shalt by no means come out thence, till thou hast (q) paid the uttermost farthing.

(q) You will be dealt with in this manner, to the utmost extremity.

(Mat 5:27) Ye haue heard that it was sayd to them of olde time, Thou shalt not commit adulterie.

(Notes Reference) (7) Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

(7) He is taken for an adulterer before God, whoever he is, that covets a woman: and therefore we must keep our eyes chaste, and all the members we have, yea and we must avoid all opportunities that might move us to evil, no matter what it costs us.

(Mat 5:28) But I say vnto you, that whosoeuer looketh on a woman to lust after her, hath committed adulterie with her already in his heart.

(Mat 5:29) Wherefore if thy right eye cause thee to offend, plucke it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell.

(Notes Reference) And if thy (r) right eye (s) offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.

(r) He names the right eye and the right hand, because the parts of the right side of our bodies are the chiefest, and the most ready to commit any wickedness.

(s) Literally, do cause you to offend: for sins are stumbling blocks as it were, that is to say, rocks which we are cast upon.

(Mat 5:30) Also if thy right hand make thee to offend, cut it off, and cast it from thee: for better it is for thee that one of thy members perish, then that thy whole body should be cast into hell.

(Mat 5:31) It hath bene sayd also, Whosoeuer shall put away his wife, let him giue her a bill of diuorcement.

(Mat 5:32) But I say vnto you, whosoeuer shall put away his wife (except it be for fornication) causeth her to commit adulterie: and whosoeuer shall marrie her that is diuorced, committeth adulterie.

(Mat 5:33) Againe, ye haue heard that it was sayd to them of old time, Thou shalt not forsweare thy selfe, but shalt performe thine othes to the Lord.

(Notes Reference) (8) Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:

(8) The meaning of the third commandment against the perverse opinion and judgment of the scribes, who excused by oaths or indirect forms of swearing.

(Mat 5:34) But I say vnto you, Sweare not at all, neither by heauen, for it is the throne of God:

(Mat 5:35) Nor yet by the earth: for it is his footestoole: neither by Hierusalem: for it is the citie of the great King.

(Mat 5:36) Neither shalt thou sweare by thine head, because thou canst not make one heare white or blacke.

(Mat 5:37) But let your communication be Yea, yea: Nay, nay. For whatsoeuer is more then these, commeth of euill.

(Notes Reference) But let your communication be, (t) Yea, yea; Nay, nay: for whatsoever is more than these cometh of (u) evil.

(t) Whatever you affirm, affirm it alone, and whatever you deny, deny it alone without any more words.

(u) From an evil conscience, or from the devil.

(Mat 5:38) Ye haue heard that it hath bene sayd, An eye for an eye, and a tooth for a tooth.

(Notes Reference) (9) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:

(9) He shows that contrary to the doctrine of the scribes, that the sum of the second table must be so understood, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies.

(Mat 5:39) But I say vnto you, Resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.

(Mat 5:40) And if any man wil sue thee at the law, and take away thy coate, let him haue thy cloke also.

(Mat 5:41) And whosoeuer will compell thee to goe a mile, goe with him twaine.

(Mat 5:42) Giue to him that asketh, and from him that would borowe of thee, turne not away.

(Mat 5:43) Ye haue heard that it hath bin said, Thou shalt loue thy neighbour, and hate your enemie.

(Mat 5:44) But I say vnto you, Loue your enemies: blesse them that curse you: doe good to them that hate you, and pray for them which hurt you, and persecute you,

(Mat 5:45) That ye may be the children of your father that is in heauen: for he maketh his sunne to arise on the euill, and the good, and sendeth raine on the iust, and vniust.

(Notes Reference) (10) That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

(10) A double reason: the one is taken of the relatives, The children must be like their father: the other is taken of comparisons, The children of God must be better than the children of this world.

(Mat 5:46) For if ye loue them, which loue you, what rewarde shall you haue? Doe not the Publicanes euen the same?

(Mat 5:47) And if ye be friendly to your brethren onely, what singular thing doe ye? doe not euen the Publicanes likewise?

(Notes Reference) And if ye salute your brethren only, what do ye more [than others]? do not even the (x) publicans so?

(x) They that were the toll masters, and had the oversight of tributes and customs: this was a type of man that the Jews hated to death, both because they served the Romans in those offices (whose heavy bondage they could not overthrow) and also because these toll masters were for the most part given to covetousness.

(Mat 5:48) Ye shall therefore be perfit, as your Father which is in heauen, is perfite.