Read Scripture In A Year: November 14

Passage 1: Ezra 10

(Ezr 10:1) Whiles Ezra prayed thus, and confessed himselfe weeping, and falling downe before the house of God, there assembled vnto him of Israel a very great Congregation of men and women and children: for the people wept with a great lamentation.

(Notes Reference) Now when Ezra had prayed, and when he had (a) confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.

(a) He confessed his sins, and the sins of the people.

(Ezr 10:2) Then Shechaniah the sonne of Iehiel one of the sonnes of Elam answered, and sayd to Ezra, We haue trespassed against our God, and haue taken strange wiues of the people of the land, yet nowe there is hope in Israel concerning this.

(Notes Reference) And Shechaniah the son of Jehiel, [one] of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is (b) hope in Israel concerning this thing.

(b) Meaning, that God would receive them in mercy.

(Ezr 10:3) Now therfore let vs make a couenant with our God, to put away all the wiues (and such as are borne of them) according to the counsell of the Lord, and of those that feare the commandements of our God, and let it be done according to the Lawe.

(Notes Reference) Now therefore let us make a covenant with our God to put away (c) all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law.

(Ezr 10:4) Arise: for the matter belogeth vnto thee: we also wil be with thee: be of comfort and do it.

(Notes Reference) Arise; for [this] matter (d) [belongeth] unto thee: we also [will be] with thee: be of good courage, and do [it].

(d) Because God has given you authority and learning to persuade the people in this and to command them.

(Ezr 10:5) Then arose Ezra, and caused the chiefe Priestes, the Leuites, and all Israel, to sweare that they would doe according to this worde. So they sware.

(Ezr 10:6) And Ezra rose vp from before the house of God, and went into the chamber of Iohanan the sonne of Eliashib: he went euen thither, but he did eate neither bread, nor drunke water: for he mourned, because of the transgression of them of the captiuitie.

(Ezr 10:7) And they caused a proclamation to goe throughout Iudah and Ierusalem, vnto all them of the captiuitie, that they should assemble themselues vnto Ierusalem.

(Ezr 10:8) And whosoeuer woulde not come within three dayes according to the counsel of the Princes and Elders, all his substance should be forfait, and he should be separate from the Congregation of them of the captiuitie.

(Ezr 10:9) Then all the men of Iudah and Beniamin assembled theselues vnto Ierusalem within three dayes, which was the twentieth day of the ninth moneth, and all the people sate in the streete of the house of God, trembling for this matter, and for the raine.

(Notes Reference) Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It [was] the (e) ninth month, on the twentieth [day] of the month; and all the people sat in the street of the house of God, trembling because of [this] matter, and for the great (f) rain.

(e) Which contained part of November and part of December.

(f) For the season was given to rain and so the weather was more sharp and cold and also their conscience touched them.

(Ezr 10:10) And Ezra the Priest stoode vp, and said vnto them, Ye haue transgressed, and haue taken strange wiues, to increase the trespasse of Israel.

(Notes Reference) And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to (g) increase the trespass of Israel.

(g) You have laid one sin on another.

(Ezr 10:11) Now therefore giue praise vnto the Lord God of your fathers, and do his will, and separate your selues from the people of the land, and from the strange wiues.

(Notes Reference) Now therefore (h) make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.

(h) Read (Jos 7:19).

(Ezr 10:12) And all the Congregation answered, and sayd with a loude voyce, So will we do according to thy wordes vnto vs.

(Ezr 10:13) But the people are many, and it is a raynie weather, and we are not able to stande without, neither is it the worke of one day or two: for we are many that haue offended in this thing.

(Ezr 10:14) Let our rulers stand therefore before all the Congregation, and let all them which haue taken strange wiues in our cities, come at the time appoynted, and with them the Elders of euery citie and the Iudges thereof, til the fierce wrath of our God for this matter turne away from vs.

(Notes Reference) Let now our rulers of all the congregation stand, (i) and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.

(i) Let them be appointed to examine this matter.

(Ezr 10:15) Then were appoynted Ionathan the sonne of Asah-el, and Iahaziah the sonne of Tikuah ouer this matter, and Meshullam and Shabbethai the Leuites helped them.

(Ezr 10:16) And they of the captiuitie did so, and departed, euen Ezra the Priest, and the men that were chiefe fathers to the familie of their fathers by name, and sate downe in the first day of the tenth moneth to examine the matter.

(Notes Reference) And the children of the captivity did so. And Ezra the priest, [with] certain chief of the fathers, after the house of their fathers, and all of them by [their] names, (k) were separated, and sat down in the first day of the tenth month to examine the matter.

(k) They went to the chief cities to sit on this matter which took three months to finish.

(Ezr 10:17) And vntill the first day of the first moneth they were finishing the businesse with al the men that had taken strange wiues.

(Ezr 10:18) And of the sonnes of the Priests there were men founde, that had taken strange wiues, to wit, of the sonnes of Ieshua, the sonne of Iozadak, and of his brethren, Maaseiah, Aeliezer, and Iarib and Gedaliah.

(Ezr 10:19) And they gaue their hads, that they would put away their wiues, and they that had trespassed, gaue a ramme for their trespasse.

(Notes Reference) And they gave (l) their hands that they would put away their wives; and [being] guilty, [they offered] a ram of the flock for their trespass.

(l) As a token that they would keep their promise and do it.

(Ezr 10:20) And of the sonnes of Immer, Honani, and Zebadiah.

(Ezr 10:21) And of the sonnes of Harim, Maaseiah, and Eliiah, and Shemaiah, and Iehiel, and Vzziah.

(Ezr 10:22) And of ye sonnes of Pashur, Elioenai, Maaseiah, Ishmael, Nethaneel, Iozabad, and Elasah.

(Ezr 10:23) And of the Leuites, Iozabad and Shimei, and Kelaiah, (which is Kelitah) Pethahiah, Iudah and Eliezer.

(Ezr 10:24) And of the singers, Eliashib. And of the porters, Shallum, and Telem, and Vri.

(Ezr 10:25) And of Israel: of the sonnes of Parosh, Ramiah, and Iesiah, and Malchiah, and Miamin, and Eleazar, and Malchiiah, and Benaiah.

(Notes Reference) Moreover of (m) Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.

(m) Meaning of the common people: for before he spoke of the priests and Levites.

(Ezr 10:26) And of the sonnes of Elam, Mattaniah, Zechariah, and Iehiel, and Abdi, and Ieremoth, and Eliah.

(Ezr 10:27) And of the sonnes of Zattu, Elioenai, Eliashib, Mattaniah, and Ierimoth, and Zabad, and Aziza.

(Ezr 10:28) And of the sonnes of Bebai, Iehohanan, Hananiah, Zabbai, Athlai.

(Ezr 10:29) And of the sonnes of Bani, Meshullam, Malluch, and Adaiah, Iashub, and Sheal, Ieramoth.

(Ezr 10:30) And of the sonnes of Pahath Moab, Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.

(Ezr 10:31) And of the sonnes of Harim, Eliezer, Ishiiah, Malchiah, Shemaiah, Shimeon,

(Ezr 10:32) Beniamin, Malluch, Shamariah.

(Ezr 10:33) Of the sonnes of Hashum, Mattenai, Mattattah, Zabad, Eliphelet, Ieremai, Manasseh, Shimei.

(Ezr 10:34) Of the sonnes of Bani, Maadai, Amram, and Vel,

(Ezr 10:35) Banaiah, Bediah, Chelluh,

(Ezr 10:36) Vaniah, Meremoth, Eliashib,

(Ezr 10:37) Mattaniah, Mattenai, and Iaasau,

(Ezr 10:38) And Banni, and Bennui, Shimei,

(Ezr 10:39) And Shelemiah, and Nathan, and Adaiah,

(Ezr 10:40) Machnadebai, Shashai, Sharai,

(Ezr 10:41) Azareel, and Shelemiah, Shemariah,

(Ezr 10:42) Shallum, Amariah, Ioseph.

(Ezr 10:43) Of the sonnes of Nebo, Ieiel, Mattithiah, Zabad, Zebina, Iadau, and Ioel, Benaiah.

(Ezr 10:44) All these had taken strange wiues: and among them were women that had children.

(Notes Reference) All these had taken strange wives: and [some] of them had wives by whom they had (n) children.

(n) Who also were made illegitimate because the marriage was unlawful.

Passage 2: Hosea 11

(Hos 11:1) When Israel was a childe, then I loued him, and called my sonne out of Egypt.

(Notes Reference) When Israel (a) [was] a child, then I loved him, and called my son out of Egypt.

(a) While the Israelites were in Egypt, and did not provoke my wrath by their malice and ingratitude.

(Hos 11:2) They called them, but they went thus from them: they sacrificed vnto Baalim, and burnt incense to images.

(Notes Reference) [As] they called them, so they (b) went from them: they sacrificed unto Baalim, and burned incense to graven images.

(b) They rebelled and went a contrary way when the Prophets called them to repentance.

(Hos 11:3) I ledde Ephraim also, as one shoulde beare them in his armes: but they knewe not that I healed them.

(Hos 11:4) I led them with cordes of a man, euen with bandes of loue, and I was to them, as hee that taketh off the yoke from their iawes, and I laide the meat vnto them.

(Notes Reference) I drew them with cords (c) of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.

(Hos 11:5) He shall no more returne into the lande of Egypt: but Asshur shalbe his King, because they refused to conuert.

(Notes Reference) He shall not return into the land of Egypt, but the Assyrian shall be his (d) king, because they refused to return.

(d) Seeing that they condemn all this kindness, they will be led captive into Assyria.

(Hos 11:6) And the sworde shall fall on his cities, and shall consume his barres, and deuoure them, because of their owne counsels.

(Hos 11:7) And my people are bent to rebellion against me: though they called them to the most hie, yet none at all would exalt him.

(Notes Reference) And my people are bent to backsliding from me: though (e) they called them to the most High, none at all would exalt [him].

(e) That is, the Prophets.

(Hos 11:8) Howe shall I giue thee vp, Ephraim? howe shall I deliuer thee, Israel? how shall I make thee, as Admah? howe shall I set thee, as Zeboim? mine heart is turned within mee: my repentings are rouled together.

(Notes Reference) (f) How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as (g) Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, (h) my repentings are kindled together.

(f) God considers with himself, and that with a certain grief, how to punish them.

(g) Which were two of the cities that were destroyed with Sodom; (Deu 29:23).

(h) Meaning that his love with which he first loved them positioned him between doubt and assurance in terms of what to do: and in this appears his Fatherly affection, that his mercy toward his own will overcome his judgments, as he declares in the next verse.

(Hos 11:9) I wil not execute ye fiercenesse of my wrath: I will not returne to destroy Ephraim: for I am God, and not man, the holy one in the middes of thee, and I will not enter into the citie.

(Notes Reference) I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not (i) enter into the city.

(i) To consume you, but will cause you to yield, and so have mercy on you: and this is meant of the final number who will walk after the Lord.

(Hos 11:10) They shall walke after the Lord: he shall roare like a lyon: when hee shall roare, then the children of the West shall feare.

(Hos 11:11) They shall feare as a sparrow out of Egypt, and as a doue of the lande of Asshur, and I will place them in their houses, sayth the Lord.

(Notes Reference) (k) They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.

(k) The Egyptians and the Assyrians will be afraid when the Lord maintains his people.

(Hos 11:12) Ephraim copasseth me about with lies, and the house of Israel with deceit: but Iudah yet ruleth with God, and is faithfull with the Saints.

(Notes Reference) Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with (l) God, and is faithful with the saints.

(l) Governs their state according to God's word, and does not degenerate.

Passage 3: Colossians 2

(Col 2:1) For I woulde ye knewe what great fighting I haue for your sakes, and for them of Laodicea, and for as many as haue not seene my person in the flesh,

(Notes Reference) For I (1) would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my (a) face in the flesh;

(1) The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.

(a) Me, present in body.

(Col 2:2) That their heartes might be comforted, and they knit together in loue, and in all riches of the full assurance of vnderstanding, to know the mysterie of God, euen the Father, and of Christ:

(Notes Reference) (2) That (b) their hearts might be comforted, being knit together in love, and unto all riches of the (c) full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

(2) He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.

(b) Whom, he never says.

(Col 2:3) In whom are hid all the treasures of wisedome and knowledge.

(Notes Reference) In whom are hid all the treasures of (d) wisdom and knowledge.

(d) There is no true wisdom outside of Christ.

(Col 2:4) And this I say, lest any man shoulde beguile you with entising wordes:

(Notes Reference) (3) And this I say, lest any man should beguile you with (e) enticing words.

(3) A passing over to the treatise following, against the corruptions of Christianity.

(e) With a planned type of talk made to persuade.

(Col 2:5) For though I be absent in the flesh, yet am I with you in the spirit, reioycing and beholding your order, and your stedfast faith in Christ.

(Notes Reference) For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your (f) order, and the stedfastness of your (g) faith in Christ.

(f) The manner of your ecclesiastical discipline.

(g) Doctrine.

(Col 2:6) As ye haue therefore receiued Christ Iesus the Lord, so walke in him,

(Notes Reference) As ye have therefore (h) received Christ Jesus the Lord, [so] walk ye in him:

(h) So then Christ does not depend upon men's traditions.

(Col 2:7) Rooted and built in him, and stablished in the faith, as ye haue bene taught, abouding therein with thankesgiuing.

(Col 2:8) Beware lest there be any man that spoile you through philosophie, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.

(Notes Reference) (4) Beware lest any man (i) spoil you through philosophy and vain deceit, (5) after the tradition of men, (6) after the (k) rudiments of the world, (7) and not after Christ.

(4) He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.

(i) This is a word of war, and it is as much as to drive or carry away a spoil or booty. (5) The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations. (6) The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.

(k) Principles and rules, with which God ruled his Church, as it were under a schoolmaster. (7) A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.

(Col 2:9) For in him dwelleth all the fulnesse of the Godhead bodily.

(Notes Reference) (8) For in (l) him (m) dwelleth (n) all the fulness of the Godhead (o) bodily.

(8) A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.

(l) By these words is shown a distinction of the natures.

(m) This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.

(n) These words declare that the perfect Godhead is in Christ.

(o) The union of God and man, is substantial and essential.

(Col 2:10) And yee are complete in him, which is the head of all principalitie and power.

(Col 2:11) In whome also yee are circumcised with circumcision made without handes, by putting off the sinfull body of the flesh, through the circumcision of Christ,

(Notes Reference) (9) In whom also ye are circumcised with the circumcision made without hands, in putting off the (p) body of the sins of the flesh by the circumcision of Christ:

(9) Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.

(p) These many words are used to show what the old man is, whom Paul in other places calls the body of sin.

(Col 2:12) In that yee are buried with him through baptisme, in whome ye are also raised vp together through the faith of the operation of God, which raised him from the dead.

(Notes Reference) (10) (q) Buried with (r) him in baptism, (11) wherein also ye are risen with [him] through the faith of the operation of (s) God, who hath raised him from the dead.

(10) The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.

(q) See (Rom 6:4).

(r) So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.

(11) One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.

(s) Through faith which comes from God.

(Col 2:13) And you which were dead in sinnes, and in the vncircumcision of your flesh, hath he quickened together with him, forgiuing you all your trespasses,

(Notes Reference) (12) And you, being dead in your sins (13) and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

(12) Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.

(13) A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.

(Col 2:14) And putting out the hand writing of ordinances that was against vs, which was contrarie to vs, hee euen tooke it out of the way, and fastened it vpon the crosse,

(Notes Reference) (14) Blotting out the (t) handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

(14) He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?

(t) Abolishing the rites and ceremonies.

(Col 2:15) And hath spoyled the Principalities, and Powers, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse.

(Notes Reference) [And] having spoiled (u) principalities and powers, he (x) made a shew of them openly, triumphing over them in (y) it.

(u) Satan and his angels.

(x) As a conqueror he made show of those captives, and put them to shame.

(y) That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.

(Col 2:16) Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the newe moone, or of the Sabbath dayes,

(Notes Reference) (15) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:

(15) The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.

(Col 2:17) Which are but a shadowe of thinges to come: but the body is in Christ.

(Notes Reference) Which are a shadow of things to come; but the (z) body [is] of Christ.

(z) The body as a thing of substance and physical strength, he sets against shadows.

(Col 2:18) Let no man at his pleasure beare rule ouer you by humblenesse of minde, and worshipping of Angels, aduauncing himselfe in those thinges which hee neuer sawe, rashly puft vp with his fleshly minde,

(Notes Reference) (16) Let no man beguile you of your reward in a voluntary (a) humility and worshipping of angels, (17) intruding into those things which he hath not seen, (18) (b) vainly puffed up by his fleshly mind,

(16) He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.

(a) By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.

(17) Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.

(18) Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.

(b) Without reason.

(Col 2:19) And holdeth not the head, whereof all the body furnished and knit together by ioyntes and bands, increaseth with the increasing of God.

(Notes Reference) (19) And not holding the (c) Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of (d) God.

(19) The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.

(d) With the increasing which comes from God.

(Col 2:20) Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye liued in ye world, are ye burdened with traditions?

(Notes Reference) (20) Wherefore if ye be dead with Christ from the rudiments of the world, why, (e) as though living in the world, are ye subject to ordinances,

(20) Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.

(e) As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.

(Col 2:21) As, Touch not, Taste not, Handle not.

(Notes Reference) (21) (Touch not; taste not; handle not;

(21) An imitation of these superstitious men, rightly expressing their nature and use of speech.

(Col 2:22) Which al perish with the vsing, and are after the commandements and doctrines of men.

(Notes Reference) (22) Which all are to perish with the using;) (23) after the commandments and doctrines of men?

(22) Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.

(23) The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.

(Col 2:23) Which thinges haue in deede a shewe of wisdome, in voluntarie religion and humblenesse of minde, and in not sparing the body, which are thinges of no valewe, sith they perteine to the filling of the flesh.

(Notes Reference) (24) Which things have indeed a shew of (f) wisdom in (g) will worship, and humility, and (h) neglecting of the body; not in any honour to the (i) satisfying of the flesh.

(24) The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.

(f) Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.

(g) From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.

(h) A graphic description of monasticism.

(i) Seeing they stand in meat and drink, in which the kingdom of God does not stand.