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Passage 1: Joshua 9

(Jos 9:1) And when all the Kings that were beyonde Iorden, in the mountaines and in the valleis, and by all the coastes of the great Sea ouer against Lebanon (as the Hittites, and the Amorites, the Canaanites, the Perizzites, the Hiuites, and the Iebusites) heard thereof,

(Notes Reference) And it came to pass, when all the kings which (a) [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the (b) great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof];

(a) In respect to the plain of Moab.

(b) The main sea called the Mediterranean.

(Jos 9:2) They gathered themselues together, to fight against Ioshua, and against Israel with one accord.

(Jos 9:3) But the inhabitants of Gibeon heard what Ioshua had done vnto Iericho, and to Ai.

(Jos 9:4) And therefore they wrought craftily: for they went, and fayned themselues ambassadours, and tooke olde sackes vpon their asses, and olde bottels for wine, both rent and bound vp,

(Notes Reference) They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and (c) bound up;

(c) Because they were all worn.

(Jos 9:5) And olde shoes and clouted vpon their feete: also the raiment vpon them was old, and all their prouision of bread was dried, and mouled.

(Jos 9:6) So they came vnto Ioshua into the hoste to Gilgal, and said vnto him, and vnto the men of Israel, Wee be come from a farre countrey: nowe therefore make a league with vs.

(Jos 9:7) Then the men of Israel said vnto the Hiuites, It may be that thou dwellest among vs, how then can I make a league with thee?

(Notes Reference) And the men of Israel said unto the (d) Hivites, Peradventure ye dwell among us; and how shall we make a league with you?

(d) For the Gibeonites and the Hivites were all one people.

(Jos 9:8) And they said vnto Ioshua, We are thy seruants. Then Ioshua saide vnto them, Who are ye? and whence come ye?

(Jos 9:9) And they answered him, From a very farre countrey thy seruants are come for the Name of the Lord thy God: for we haue heard his fame and all that he hath done in Egypt,

(Notes Reference) And they said unto him, From a very far country thy servants are come because of (e) the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,

(e) Even the idolaters for fear of death will pretend to honour the true God, and receive his religion.

(Jos 9:10) And all that he hath done to the two Kings of the Amorites that were beyonde Iorden, to Sihon King of Heshbon, and to Og King of Bashan, which were at Ashtaroth.

(Jos 9:11) Wherefore our elders, and all the inhabitants of our countrey spake to vs, saying, Take vitailes with you for the iourney, and go to meete them, and say vnto them, Wee are your seruants: now therefore make ye a league with vs.

(Jos 9:12) This our bread we tooke it hote with vs for vittailes out of our houses, the day we departed to come vnto you: but nowe beholde, it is dried, and it is mouled.

(Notes Reference) This our (f) bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:

(f) The wicked lack no art, nor spare no lies to set forth their policy, when they will deceive the servants of God.

(Jos 9:13) Also these bottels of wine which we filled, were newe, and lo, they be rent, and these our garments and our shooes are olde, by reason of the exceeding great iourney.

(Jos 9:14) And the men accepted their tale concerning their vittailes, and counselled not with the mouth of the Lord.

(Notes Reference) And the (g) men took of their victuals, and asked not [counsel] at the mouth of the LORD.

(g) Some think that the Israelites are of their victuals, and so made a league with them.

(Jos 9:15) So Ioshua made peace with them, and made a league with them, that he would suffer them to liue: also the Princes of the Congregation sware vnto them.

(Jos 9:16) But at the end of three dayes, after they had made a league with them, they heard that they were their neighbours, and that they dwelt among them.

(Jos 9:17) And the children of Israel tooke their iourney, and came vnto their cities the third day, and their cities were Gibeon, and Chephirah, and Beeroth and Kiriath-iearim.

(Notes Reference) And the children of Israel (h) journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.

(h) From Gilgal.

(Jos 9:18) And the children of Israel slewe them not, because the Princes of the Congregation had sworne vnto them by the Lord God of Israel: wherefore all the Congregation murmured against the Princes.

(Notes Reference) And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation (l) murmured against the princes.

(l) Fearing lest for their sin the plague of God would have come on them all.

(Jos 9:19) Then all the Princes said vnto all the Congregation, We haue sworne vnto them by the Lord God of Israel: nowe therefore we may not touch them.

(Jos 9:20) But this we wil doe to them, and let them liue, least the wrath be vpon vs because of the othe which we sware vnto them.

(Notes Reference) This we will do to them; we will even let them live, lest wrath be upon us, because of the (k) oath which we sware unto them.

(k) This does not establish rash oaths, but shows God's mercy toward his, who would not punish them for their sin.

(Jos 9:21) And the Princes sayd vnto them againe, Let them liue, but they shall hewe wood, and drawe water vnto all the Congregation, as the Princes appoint them.

(Jos 9:22) Ioshua then called them, and talked with them, and sayd, Wherefore haue ye beguiled vs, saying, We are very farre from you, when ye dwel among vs?

(Jos 9:23) Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood, and drawers of water for the house of my God.

(Notes Reference) Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for (l) the house of my God.

(l) For the use of the tabernacle and the temple when it will be built.

(Jos 9:24) And they answered Ioshua, and sayd, Because it was tolde thy seruants, that the Lord thy God had commanded his seruant Moses to giue you all the land, and to destroy all the inhabitants of the land out of your sight, therefore we were exceeding sore afraid for our liues at the presence of you, and haue done this thing:

(Jos 9:25) And beholde nowe, we are in thine hand: doe as it seemeth good and right in thine eyes to doe vnto vs.

(Jos 9:26) Euen so did he vnto them, and deliuered them out of the hand of the children of Israel, that they slewe them not.

(Notes Reference) And so did he unto them, and delivered them out of the (m) hand of the children of Israel, that they slew them not.

(m) Who were minded to put them to death for fear of God's wrath.

(Jos 9:27) And Ioshua appointed them that same day to be hewers of wood, and drawers of water for the Congregation, and for the altar of the Lord vnto this day, in the place which he should chuse.

(Notes Reference) And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the (n) altar of the LORD, even unto this day, in the place which he should choose.

(n) That is, for the service of the temple, as in (Jos 9:23).

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Passage 2: Isaiah 13

(Isa 13:1) The burden of Babel, which Isaiah the sonne of Amoz did see.

(Notes Reference) The (a) burden of Babylon, which Isaiah the son of Amoz saw.

(a) That is, the great calamity which was prophesied to come on Babel, a grievous burden which they were not able to bear. In these twelve chapters following he speaks of the plagues with which God would smite the strange nations (whom they knew) to declare that God chastised the Israelites as his children and these others as his enemies: and also that if God does not spare these who are ignorant, they must not think strange if he punishes them who have knowledge of his Law, and do not keep it.

(Isa 13:2) Lift vp a standard vpon the hie mountaine: lift vp the voyce vnto them: wagge the hand, that they may goe into the gates of the nobles.

(Notes Reference) Lift ye up a banner upon the high mountain, exalt the voice to them, shake the (b) hand, that they may go into the gates of the nobles.

(b) That is, the Medes and Persians.

(Isa 13:3) I haue commanded them, that I haue sanctified: and I haue called ye mightie to my wrath, and them that reioyce in my glorie.

(Notes Reference) I have commanded my (c) sanctified ones, I have also called my mighty ones for my anger, [even] them that rejoice in my (d) highness.

(c) That is, prepared and appointed to execute my judgments.

(d) Who willingly go about to the work to which I appoint them, but how the wicked do this, read (Isa 10:6).

(Isa 13:4) The noyse of a multitude is in the mountaines, like a great people: a tumultuous voyce of the kingdomes of the nations gathered together: the Lord of hostes nombreth the hoste of the battell.

(Isa 13:5) They come from a farre countrey, from the end of the heauen: euen the Lord with the weapons of his wrath to destroy the whole land.

(Notes Reference) They come from a far country, from the end of heaven, [even] the LORD, and the (e) weapons of his indignation, to destroy the whole land.

(e) The army of the Medes and the Persians against Babylon.

(Isa 13:6) Howle you, for the day of the Lord is at hande: it shall come as a destroier from the Almightie.

(Notes Reference) Wail (f) ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty.

(f) You Babylonians.

(Isa 13:7) Therefore shall all hands be weakened, and all mens hearts shall melt,

(Isa 13:8) And they shalbe afraid: anguish and sorowe shall take them, and they shall haue paine, as a woman that trauaileth: euery one shall be amased at his neighbour, and their faces shalbe like flames of fire.

(Notes Reference) And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] (g) flames.

(g) The Babylonians anger and grief will be so much that their faces will burn as fire.

(Isa 13:9) Beholde, the day of the Lord commeth, cruel, with wrath and fierce anger to lay the land wast: and he shall destroy the sinners out of it.

(Isa 13:10) For the starres of heauen and the planets thereof shall not giue their light: the sunne shalbe darkened in his going foorth, and the moone shall not cause her light to shine.

(Notes Reference) For the (h) stars of heaven and its constellations shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

(h) They who are overcome will think that all the powers of heaven and earth are against them, (Eze 32:7; Joe 3:15; Mat 24:29).

(Isa 13:11) And I will visite the wickednes vpon the worlde, and their iniquitie vpon the wicked, and I wil cause the arrogancie of the proud to cease, and will cast downe the pride of tyrants.

(Notes Reference) And I will punish the (i) world for [their] evil, and the wicked for their iniquity; and I will cause the arrogance of the (k) proud to cease, and will lay low the haughtiness of the terrible.

(i) He compares Babylon to the whole world because they so esteemed themselves by reason of their great empire.

(k) He notes the principal vice, to which they are most given as are all that abound in wealth.

(Isa 13:12) I will make a man more precious then fine golde, euen a man aboue the wedge of golde of Ophir.

(Notes Reference) I will make a (l) man more rare than fine gold; even a man than the golden wedge of Ophir.

(l) He notes the great slaughter that will be, seeing the enemy will neither for gold or silver spare a man's life as in (Isa 13:17).

(Isa 13:13) Therefore I will shake the heauen, and the earth shall remooue out of her place in the wrath of the Lord of hostes, and in the day of his fierce anger.

(Isa 13:14) And it shall be as a chased doe, and as a sheepe that no man taketh vp. euery man shall turne to his owne people, and flee eche one to his owne lande.

(Notes Reference) And (m) it shall be as the chased roe, and as a sheep that no man taketh up: they shall every man turn to his own people, and flee every one to his own land.

(m) Meaning the power of Babylon with their hired soldiers.

(Isa 13:15) Euery one that is founde, shall be striken through: and whosoeuer ioyneth himselfe, shall fal by the sworde.

(Isa 13:16) Their children also shall be broken in pieces before their eyes: their houses shall be spoiled, and their wiues rauished.

(Notes Reference) Their (n) children also shall be dashed to pieces before their eyes; their houses shall be plundered, and their wives ravished.

(n) This was not accomplished when Cyrus took Babylon, but after the death of Alexander the great.

(Isa 13:17) Beholde, I will stirre vp the Medes against them, which shall not regarde siluer, nor be desirous of golde.

(Isa 13:18) With bowes also shall they destroy ye children, and shall haue no compassion vpon the fruit of the wombe, and their eies shall not spare the children.

(Isa 13:19) And Babel the glorie of kingdomes, the beautie and pride of the Chaldeans, shall be as the destruction of God in Sodom and Gomorah.

(Isa 13:20) It shall not bee inhabited for euer, neither shall it be dwelled in from generation to generation: neither shall the Arabian pitch his tents there, neither shall the shepheardes make their foldes there.

(Notes Reference) It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the (o) Arabian pitch tent there; neither shall the shepherds make their fold there.

(o) Who used to go from country to country to find pasture for their beasts, but they will find none.

(Isa 13:21) But Ziim shall lodge there, and their houses shall be ful of Ohim: Ostriches shall dwel there, and the Satyrs shall dance there.

(Notes Reference) But (p) wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

(p) Who were either wild beasts or fools, or wicked spirits, by which Satan deluded man, as by the fairies, goblins, and such like fantasies.

(Isa 13:22) And Iim shall crie in their palaces, and dragons in their pleasant palaces: and the time thereof is readie to come, and the daies thereof shall not be prolonged.

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Passage 3: 1 Timothy 4-5

(1Ti 4:1) Now the Spirit speaketh euidently, that in the latter times some shall depart from the faith, and shall giue heede vnto spirits of errour, and doctrines of deuils,

(Notes Reference) Now (1) the Spirit speaketh expressly, that in the latter times some shall depart from the (a) faith, giving heed to seducing spirits, and doctrines of devils;

(1) He contrasts that true doctrine, with false opinions, which he foretells that certain ones who shall fall away from God and his religion, will bring in by the suggestion of Satan, and so that a great number will give ear to them.

(a) From the true doctrine of God.

(1Ti 4:2) Which speake lies through hypocrisie, and haue their cosciences burned with an hote yron,

(Notes Reference) (2) Speaking lies in (b) hypocrisy; having their (c) conscience seared with a hot iron;

(2) Even though heretics pretend holiness ever so much, yet they have no conscience.

(b) For they will as it were practise the art of disguised persons and players, so that we may not think they will lie lurking in some one corner or keep any resemblance of being shameful.

(c) Whose conscience became so hard, that there grew a callous over it, and so became to have a canker in it, and now at length required by very necessity to be burned with a hot iron.

(1Ti 4:3) Forbidding to marrie, and commanding to abstaine from meates which God hath created to be receiued with giuing thankes of them which beleeue and knowe the trueth.

(Notes Reference) (3) Forbidding to marry, [and commanding] to abstain from meats, (4) which God hath created (5) to be received (6) with thanksgiving of them which believe and know the truth.

(3) He sets down two types of this false doctrine, that is, the law of single life, and the difference of meats. (4) He proves that he justly called such doctrines devilish, first, because the teachers of them make laws of things which are not their own: for have they created the meats? (5) Secondly, because they overthrow with their decrees the reason why they were created by God, that is, that we should use them. (6) Thirdly, because by this means they rob God of his glory, who will be honoured in the use of them. And here with this, the apostle declares that we must use the liberality of God solemnly, and with a good conscience.

(1Ti 4:4) For euery creature of God is good, and nothing ought to be refused, if it be receiued with thankesgiuing.

(Notes Reference) (7) For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:

(7) He sets an apostolic rule for taking away the difference of meats, against that false doctrine.

(1Ti 4:5) For it is sanctified by the worde of God, and prayer.

(Notes Reference) (8) For it is (d) sanctified by the (e) word of God and prayer.

(8) He properly uses God's benefits who acknowledges the giver of them by his word, and calls upon him.

(d) It is so made pure and holy in respect of us, so that we may use it with a good conscience, as received from the Lord's hands.

(e) We confess and acknowledge that God is the maker and giver of those creatures which we use. Secondly, that we are of the number of those, who through Christ's benefit, have recovered that right over all creatures, which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive from his hands. Fourthly, we make an end of our eating and drinking, with thanksgiving and prayer: and so are our meats sanctified to us.

(1Ti 4:6) If thou put the brethren in remembrance of these things, thou shalt be a good minister of Iesus Christ, which hast bene nourished vp in the wordes of faith, and of good doctrine, which thou hast continually followed.

(Notes Reference) (9) If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast (f) attained.

(9) The conclusion with an exhortation to Timothy, to propound these things diligently to the churches, which he had gotten from the apostle even as though he were being fed.

(f) Never departing from it in the least.

(1Ti 4:7) But cast away prophane, and olde wiues fables, and exercise thy selfe vnto godlinesse.

(Notes Reference) (10) But refuse profane and old wives' fables, (11) and exercise thyself [rather] unto (g) godliness.

(10) He contrasts again true doctrine not only with the false and apostate doctrine, but also with all vain and curious wiles.

(11) It is not only necessary that the minister of the word be sound in doctrine, but also that his life is godly and religious.

(g) In the true serving of God.

(1Ti 4:8) For bodily exercise profiteth litle: but godlinesse is profitable vnto all things, which hath the promise of the life present, and of that that is to come.

(Notes Reference) (12) For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

(12) Godliness consists in spiritual exercise, and not in outward strictness of life, which though it is something to be esteemed, if it is used correctly, yet it is in no way comparable with godliness. For it profits not in and of itself, but through the benefit of another; but godliness has the promise both of the present life, and of that which is to come.

(1Ti 4:9) This is a true saying, and by all meanes worthie to be receiued.

(Notes Reference) (13) This [is] a faithful saying and worthy of all acceptation.

(13) He goes a little from his matter, and shows that those who give themselves to godliness, even though they are afflicted and reproached, are nonetheless not to be considered miserable as other men are, because they are not afflicted for that reason that other men are, and the end of them both is far different one from the other. For how can God forsake his own, who is bountiful even towards his enemies? And he wishes that this doctrine is well learned by them.

(1Ti 4:10) For therefore we labour and are rebuked, because we trust in the liuing God, which is the Sauiour of all men, specially of those that beleeue.

(1Ti 4:11) These things warne and teache.

(1Ti 4:12) Let no man despise thy youth, but be vnto them that beleeue, an ensample, in worde, in conuersation, in loue, in spirit, in faith, and in purenesse.

(Notes Reference) (14) Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

(14) Now he returns to that exhortation, showing what are the true virtues of a pastor, by which he may come to be reverenced even though he is young, that is, such speech and life as are witnesses of charity, zeal, faith, and purity. But here there is no mention made of the hooked staff, ring, cloak, and such other foolish and childish toys.

(1Ti 4:13) Till I come, giue attendance to reading, to exhortation, and to doctrine.

(Notes Reference) (15) Till I come, give attendance to reading, to exhortation, to doctrine.

(15) The private exercise of pastors, is the continual reading of the scriptures, from which they may draw water out of wholesome doctrine and exhortation, both for themselves and for others.

(1Ti 4:14) Despise not the gift that is in thee, which was giuen thee by prophecie with the laying on of the hands of the companie of the Eldership.

(1Ti 4:15) These things exercise, and giue thy selfe vnto them, that it may be seene howe thou profitest among all men.

(1Ti 4:16) Take heede vnto thy selfe, and vnto learning: continue therein: for in doing this thou shalt both saue thy selfe, and them that heare thee.

(Notes Reference) Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both (h) save thyself, and them that hear thee.

(h) Faith is by hearing, and hearing by preaching: and therefore the ministers of the word are so said to save themselves and others, because in them the Lord has put the word of reconciliation.

(1Ti 5:1) Rebuke not an Elder, but exhort him as a father, and the yonger men as brethren,

(Notes Reference) Rebuke (1) not an elder, but intreat [him] as a father; [and] the younger men as brethren;

(1) Of giving personal reprehensions appropriately, according to the degrees of ages and gender.

(1Ti 5:2) The elder women as mothers, the yonger as sisters, with all purenesse.

(1Ti 5:3) Honour widowes, which are widowes in deede.

(Notes Reference) (2) (a) Honour widows that are widows indeed.

(2) The apostle gives these rules concerning the care of widows.

(a) Have care of those widows who have need of help.

(1Ti 5:4) But if any widowe haue children or nephewes, let them learne first to shewe godlinesse towarde their owne house, and to recompense their kinred: for that is an honest thing and acceptable before God.

(Notes Reference) (3) But if any widow have children or nephews, let them learn first to shew piety (4) at home, and (5) to requite their parents: (6) for that is good and acceptable before God.

(3) Widow's children and nephews must take care of their parents according to their ability. (4) The first reason, because that which they bestow upon their parents, they bestow it upon themselves. (5) Another, because nature itself teaches us to repay our parents. (6) The third: because this duty pleases God.

(1Ti 5:5) And shee that is a widowe in deede and left alone, trusteth in God, and continueth in supplications and praiers night and day.

(Notes Reference) (7) Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

(7) The second rule. Let the church take care of those who are indeed widows, that is to say, those who are poor and destitute of help from their own friends, and live godly and religiously.

(1Ti 5:6) But shee that liueth in pleasure, is dead, while shee liueth.

(Notes Reference) (8) But she that liveth in pleasure is dead while she liveth.

(8) The third rule: let widows that live in pleasure, and neglect the care of their own family, be held and considered as fallers away from God and his religion, and worse than the unfaithful themselves.

(1Ti 5:7) These things therefore warne them of, that they may be blamelesse.

(1Ti 5:8) If there bee any that prouideth not for his owne, and namely for them of his housholde, hee denieth the faith, and is worse then an infidell.

(1Ti 5:9) Let not a widow be taken into the number vnder three score yeere olde, that hath beene the wife of one husband,

(Notes Reference) (9) Let not a widow be taken into the number under threescore years old, having been the wife of (b) one man,

(9) The fourth rule: let none under sixty years old be taken into the number of widows, to serve the congregations or churches. And they must be those who are free from every reproach of immorality, and are well reported of, for their diligence, charity, and integrity.

(b) That has only ever had one husband at a time.

(1Ti 5:10) And well reported of for good woorkes: if shee haue nourished her children, if shee haue lodged the strangers, if shee haue washed the Saintes feete, if shee haue ministred vnto them which were in aduersitie, if shee were continually giuen vnto euery good woorke.

(Notes Reference) Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have (c) washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

(c) This is spoken with regard to the manner of those countries.

(1Ti 5:11) But refuse the yonger widowes: for when they haue begun to waxe wanton against Christ, they will marrie,

(Notes Reference) (10) But the younger widows (d) refuse: for when they have begun to wax wanton against Christ, they will marry;

(10) The first reason why younger widows are not to be admitted to this ministry, that is, because of the unsteadiness of their age they will at length shake off the burden that Christ has laid upon them, and think rather upon marrying again: and so will forsake the ministry to which they had bound themselves.

(d) Take them not into the assembly of widows.

(1Ti 5:12) Hauing damnation, because they haue broken the first faith.

(1Ti 5:13) And likewise also being idle they learne to goe about from house to house: yea, they are not onely ydle, but also pratlers and busibodies, speaking things which are not comely.

(Notes Reference) (11) And withal they learn [to be] idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.

(11) Another reason: because they are for the most part gossips and busybodies, and idly roving up and down, neglecting their charge and duty.

(1Ti 5:14) I will therefore that the yonger women marie, and beare children, and gouerne the house, and giue none occasion to the aduersary to speake euill.

(Notes Reference) (12) I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

(12) The fifth rule: let younger widows marry and govern their houses in a godly way.

(1Ti 5:15) For certaine are alreadie turned backe after Satan.

(1Ti 5:16) If any faithfull man, or faithfull woman haue widowes, let them minister vnto them, and let not the Church bee charged, that there may bee sufficient for them that are widowes in deede.

(Notes Reference) (13) If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.

(13) The sixth rule: let the faithful help their widows at their own expense as much as they can, and do not let the congregation be burdened with these expenses.

(1Ti 5:17) The Elders that rule well, let them be had in double honour, specially they which labour in the worde and doctrine,

(Notes Reference) (14) Let the elders that rule well be counted worthy of (e) double honour, (f) especially they who labour in the word and doctrine.

(14) Now he gives rules, and shows how he ought to behave himself with the elders, that is to say, with the pastors, and those who have the governance in the discipline of the church, who is president of their company. The first rule: let the church or congregation see to this especially, as God himself has commanded, that the elders that do their duty well, are honestly supported.

(e) We must be more concerned for them, than for the rest.

(f) There were two types of elders: the one dealt with the government only, and looked to the behaviour of the congregation; the other in addition to that, dealt with both preaching and prayers, to and for the congregation.

(1Ti 5:18) For the Scripture sayeth, Thou shalt not mousell the mouth of the oxe that treadeth out the corne: and, The labourer is worthie of his wages.

(1Ti 5:19) Against an Elder receiue none accusation, but vnder two or three witnesses.

(Notes Reference) (15) Against an elder receive not an accusation, but before two or three witnesses.

(15) The second rule: allow no accusation to be considered against an elder, unless there are two or three witnesses.

(1Ti 5:20) Them that sinne, rebuke openly, that the rest also may feare.

(Notes Reference) (16) Them that sin rebuke before all, that others also may fear.

(16) The third rule: let the leaders so convicted be openly rebuked, so that they may be an example to others.

(1Ti 5:21) I charge thee before God and the Lord Iesus Christ, and the elect Angels, that thou obserue these thinges without preferring one to an other, and doe nothing partially.

(Notes Reference) (17) I charge [thee] before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

(17) The fourth rule: let sincerity be used without any prejudice or respect of persons in ecclesiastical proceedings (especially against the elders), because God himself is present there, and the Lord Jesus Christ with a multitude of angels.

(1Ti 5:22) Lay handes suddenly on no man, neither be partaker of other mens sinnes: keepe thy selfe pure.

(Notes Reference) (18) Lay hands (g) suddenly on no man, neither be partaker of other men's sins: keep thyself pure.

(18) The fifth rule: let the minister lay hands suddenly on no man. Let him not be faulty in this, either by favouring any man's folly, or perverse affection. If anything is not done well by his fellow elders, let him keep his conscience pure.

(g) As much as you are able, do not rashly admit anyone at all to any ecclesiastical function.

(1Ti 5:23) Drinke no longer water, but vse a litle wine for thy stomakes sake, and thine often infirmities.

(Notes Reference) (19) Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.

(19) The sixth rule: let the elders have consideration for their health, in their diet.

(1Ti 5:24) Some mens sinnes are open before hand, and goe before vnto iudgement: but some mens folowe after.

(Notes Reference) (20) Some men's sins are open beforehand, going before to judgment; and some [men] they follow after.

(20) Because hypocrites sometimes creep into the ministry, even though there is ever so great diligence used, the apostle wishes the pastors not to be therefore troubled, or slack at all in their diligence in trying and examining, because the Lord has appointed a time to discover the faults of such men, and it is our duty to take heed that we do not offend in our trying and examining.

(1Ti 5:25) Likewise also the good woorkes are manifest before hande, and they that are otherwise, cannot be hid.

(Notes Reference) (21) Likewise also the good works [of some] are manifest beforehand; and they that are otherwise cannot be hid.

(21) Another comfort belonging to them, who are sometimes slandered and misreported.