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Passage 1: Nehemiah 10

(Neh 10:1) Now they that sealed were Nehemiah the Tirshatha the sonne of Hachaliah, and Zidkiiah,

(Neh 10:2) Seraiah, Azariah, Ieremiah,

(Neh 10:3) Pashur, Amariah, Malchiah,

(Neh 10:4) Hattush, Shebaniah, Malluch,

(Neh 10:5) Harim, Merimoth, Obadiah,

(Neh 10:6) Daniel, Ginnethon, Baruch,

(Neh 10:7) Meshullam, Abiiah, Miamin,

(Neh 10:8) Maaziah, Bilgai, Shemaiah: these are the Priestes.

(Notes Reference) Maaziah, Bilgai, Shemaiah: these [were] (a) the priests.

(a) Who subscribed to keep the promise.

(Neh 10:9) And the Leuites: Ieshua the sonne of Azaniah, Binnui, of the sonnes of Henadad, Kadmiel.

(Neh 10:10) And their brethren Shebaniah, Hodiiah, Kelita, Pelaiah, Hanun,

(Neh 10:11) Micha, Rehob, Hashabiah,

(Neh 10:12) Zaccur, Sherebiah, Shebaniah,

(Neh 10:13) Hodiah, Bani, Beninu.

(Neh 10:14) The chiefe of the people were Parosh, Pahath Moab, Elam, Zattu, Bani,

(Neh 10:15) Bunni, Azgad, Bebai,

(Neh 10:16) Adoniah, Biguai, Adin,

(Neh 10:17) Ater, Hizkiiah, Azzur,

(Neh 10:18) Hodiah, Hashum, Bezai,

(Neh 10:19) Hariph, Anathoth, Nebai,

(Neh 10:20) Magpiash, Meshullam, Hezir,

(Neh 10:21) Meshezabeel, Zadok, Iaddua,

(Neh 10:22) Pelatiah, Hanan, Anaiah,

(Neh 10:23) Hoshea, Hananiah, Hashub,

(Neh 10:24) Hallohesh, Pileha, Shobek,

(Neh 10:25) Rehum, Hashabnah, Maaseiah,

(Neh 10:26) And Ahiiah, Hanan, Anan,

(Neh 10:27) Malluch, Harim, Baanah.

(Neh 10:28) And the rest of the people, the Priestes, the Leuites, the porters, the singers, the Nethinims, and all that were separated from the people of the landes vnto the Lawe of God, their wiues, their sonnes, and their daughters, all that coulde vnderstande.

(Notes Reference) And the rest of the people, the priests, the Levites, the porters, the singers, the (b) Nethinims, and all they that had (c) separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;

(b) Read (Ezr 2:43).

(c) Who being idolaters forsook their wickedness and gave themselves to serve God.

(Neh 10:29) The chiefe of them receiued it for their brethren, and they came to the curse and to the othe to walke in Gods Law, which was giuen by Moses the seruant of God, to obserue and doe all the commandements of the Lord our God, and his iudgements and his statutes:

(Notes Reference) They (d) clave to their brethren, their nobles, and entered into a (e) curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;

(d) They made the oath in the name of the whole multitude.

(e) To which they gave themselves if they broke the law, (Deu 28:15).

(Neh 10:30) And that we would not giue our daughters to the people of the lande, neither take their daughters for our sonnes.

(Neh 10:31) And if the people of the lande brought ware on the Sabbath, or any vitailes to sell, that we would not take it of them on the Sabbath and on the holy dayes: and that we would let the seuenth yeere be free, and the debtes of euery person.

(Notes Reference) And [if] the people of the land bring ware or any victuals on the sabbath day to sell, (f) [that] we would not buy it of them on the sabbath, or on the holy day: and [that] we would leave the seventh year, and the exaction of every debt.

(f) Which nonetheless they broke soon after, (Neh 13:15).

(Neh 10:32) And we made statutes for our selues to giue by the yeere the thirde part of a shekel for the seruice of the house of our God,

(Neh 10:33) For the shewbread, and for the daily offring, and for the daily burnt offring, the Sabbaths, the newe moones, for the solemne feastes, and for the thinges that were sanctified, and for the sinne offrings to make an atonement for Israel, and for all the worke of the house of our God.

(Notes Reference) For the (g) shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy [things], and for the sin offerings to make an atonement for Israel, and [for] all the work of the house of our God.

(g) This states why they gave this third part of the shekel which was beyond the half shekel that they were required to pay, (Exo 30:13).

(Neh 10:34) We cast also lottes for the offering of the wood, euen the Priestes, the Leuites and the people to bring it into the house of our God, by the house of our fathers, yeerely at the times appointed, to burne it vpon the altar of the Lord our God, as it is written in the Lawe,

(Neh 10:35) And to bring the first fruites of our land, and the first of all the fruites of all trees, yeere by yeere, into the house of the Lord,

(Neh 10:36) And the first borne of our sonnes, and of our cattel, as it is written in the Lawe, and the first borne of our bullockes and of our sheepe, to bring it into the house of our God, vnto ye Priests that minister in the house of our God,

(Notes Reference) Also the firstborn of our sons, and of our cattle, as [it is] (h) written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:

(h) This rehearsal shows that there was no part or ceremony in the Law, to which they did not bind themselves by covenant.

(Neh 10:37) And that we should bring the first fruite of our dough, and our offrings, and the fruite of euery tree, of wine and of oyle, vnto the Priests, to the chambers of the house of our God: and the tithes of our lande vnto the Leuites, that the Leuites might haue the tithes in all the cities of our trauaile.

(Notes Reference) And [that] we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our (i) tillage.

(i) Wherever we laboured or worked, there the tithes were due to the Lord both by the law, and according to the oath and covenant that we made.

(Neh 10:38) And the Priest, the sonne of Aaron shall be with the Leuites, when ye Leuites take tithes, and the Leuites shall bring vp the tenth parte of the tithes vnto the house of our God, vnto the chambers of the treasure house.

(Neh 10:39) For the children of Israel, and the children of Leui shall bring vp the offerings of the corne, of the wine, and of the oyle, vnto the chabers: and there shalbe the vessels of the Sanctuarie, and the Priestes that minister, and the porters, and the fingers, and we will not forsake the house of our God.

(Notes Reference) For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where [are] the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and (k) we will not forsake the house of our God.

(k) We will not leave it destitute of that which is needed for it.

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Passage 2: Amos 2

(Amo 2:1) Thus sayth the Lord, For three transgressions of Moab, and for foure, I will not turne to it, because it burnt the bones of the King of Edom into lime.

(Notes Reference) Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the (a) bones of the king of Edom into lime:

(a) For the Moabites were so cruel against the King of Edom, that they burnt his bones after he was dead: which declared their barbarous rage, that they would avenge themselves upon the dead.

(Amo 2:2) Therefore will I send a fire vpon Moab, and it shall deuoure the palaces of Kerioth, and Moab shall die with tumult, with shouting, and with the sound of a trumpet.

(Amo 2:3) And I will cut off the iudge out of the mids thereof, and will slay all the princes thereof with him, sayth the Lord.

(Amo 2:4) Thus saith the Lord, For three transgressions of Iudah, and for foure, I will not turne to it, because they haue cast away the Lawe of the Lord, and haue not kept his commandementes, and their lies caused them to erre after the which their fathers haue walked.

(Notes Reference) Thus saith the LORD; For three transgressions of Judah, and for four, (b) I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked:

(b) Seeing that the Gentiles who did have as much knowledge were punished in this way, Judah which was so fully instructed by the Lord's will, should not think that they would escape.

(Amo 2:5) Therefore will I send a fire vpon Iudah, and it shall deuoure the palaces of Ierusalem.

(Amo 2:6) Thus sayth the Lord, For three transgressions of Israel, and for foure, I will not turne to it, because they solde the righteous for siluer and the poore for shooes.

(Notes Reference) Thus saith the LORD; For three transgressions of (c) Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of (d) shoes;

(c) If he did not spare Judah unto whom his promises were made, much more he will not spare this degenerate kingdom.

(d) They esteemed most vile bribes more than men's lives.

(Amo 2:7) They gape ouer the head of the poore, in the dust of the earth, and peruert the wayes of the meeke: and a man and his father will goe in to a mayde to dishonour mine holy Name.

(Notes Reference) That pant after the (e) dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name:

(e) When they have robbed him and thrown him to the ground, they open wide their mouths for his life.

(Amo 2:8) And they lye downe vpon clothes layde to pledge by euery altar: and they drinke the wine of the condemned in the house of their God.

(Notes Reference) And they lay [themselves] down upon clothes laid to pledge (f) by every altar, and they (g) drink the wine of the condemned [in] the house of their god.

(f) Thinking that by these ceremonies, that is, by sacrificing, and by being near my altar, they may excuse all of their other wickedness.

(g) They rob others and offer it to God, thinking that he will exempt them, when he is made partaker of their iniquity.

(Amo 2:9) Yet destroyed I the Amorite before the, whose height was like the height of the cedars, and he was strong as the okes: notwithstanding I destroyed his fruite from aboue, and his roote from beneath.

(Notes Reference) Yet destroyed I the (h) Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.

(h) The destruction of their enemies and his mercy toward them, should have caused their hearts to melt because of love toward him.

(Amo 2:10) Also I brought you vp from the land of Egypt, and led you fourtie yeres thorowe the wildernesse, to possesse the land of the Amorite.

(Amo 2:11) And I raysed vp of your sonnes for Prophets, and of your yong men for Nazarites. Is it not euen thus, O ye children of Israel, sayth the Lord?

(Notes Reference) And I raised up of your sons for prophets, and of (i) your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD.

(i) You condemned my benefits, and abused my graces, and craftily went about to stop the mouths of my Prophets.

(Amo 2:12) But ye gaue the Nazarites wine to drinke, and commanded the Prophetes, saying, Prophecie not.

(Amo 2:13) Behold, I am pressed vnder you as a cart is pressed that is full of sheaues.

(Notes Reference) Behold, I am (k) pressed under you, as a cart is pressed [that is] full of sheaves.

(k) You have wearied me with your sins; (Isa 1:14).

(Amo 2:14) Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mightie saue his life.

(Notes Reference) Therefore the flight shall perish from the (l) swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:

(l) None will be delivered by any means.

(Amo 2:15) Nor he that handleth the bowe, shall stand, and he that is swift of foote, shall not escape, neyther shall he that rideth the horse, saue his life.

(Amo 2:16) And he that is of a mighty courage among the strong men, shall flee away naked in that day, sayth the Lord.

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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.