The Christian-man's calling: or, A treatise of making religion ones business.: Wherein the nature and necessity of it is discovered. : As also the Christian directed how he may perform it in [brace] religious duties, natural actions, his particular vocation, his family directions, and his own recreations. / By George Swinnock ...

CHAP. XXIV. How a Christian may exercise himself to Godliness in his Apparel and Sleep.

Apparel and Sleep being of less concernment then some other subjects, I shall speak but little to them; yet because in these things we must walk by the rule of Gods Word, I shall not wholly omit them. And first for Apparel. The Saints out∣ward, as well as his inward clothing must be sacred; Spiritual Priests do all wear (in a sense) holy Gar∣ments. Sin may cleave to our cloaths; The Leprosie was not only in the Israelites houses, but also in their Habits, Lev. 13. Some persons carry the plague up and down in their Rayment, their Garments are spotted with the flesh; with pride, and wantonness, and prodigality. A Christian may manifest grace in his Garments; he may clothe his soul in covering the nakedness of his body; his Garments may smell of Myrrhe, Aloes and Gassia, Psa. 45. * 1.1 As un∣der the Law the cloaths of Gods people were wash∣ed and purified Ceremonally; so our apparel under the Gospel (if we observe Gods Counsell about it) may be clean and pure spiritually. For thine help herein Reader, I shall speak briefly,

1. To the ends of Apparel, which must be minded.

2. To the sins about Apparel, which must be avoided.

3. To the vertues (in Apparel) which must be mani∣fested.

First, To the ends of Apparel, which are four.

1. To cover our nakedness. Innocency at first was mans comely Robe, in comparison of which the richest cloaths are but nasty rags; Ah how lovely did he look in that Heaven-spun attire! In his primitive splendor, the most gaudy and costly apparel, would have been but as a Cloud over the face of the Sun, or a course Curtain over a beau∣tiful Picture. But sin caused shame, and shame called for clothes to cover it, Gen. 3.7. They knew that they were naked, and they sewed Fig-leaves toge∣ther and made themselves aprons.

2. To defend our bodies from cold. Cloaths are a great shelter against the sharpness of the Air, and Weather. Some mens Coats are Pistol-proof, all mens cloaths should be Weather-proof; God knew that Adams Fig-leaves were as far from keeping his body warm, as from hiding his soul-wickedness; and therefore made him a coat of skins, Gen. 3.21. This end of Apparel is mentioned, Pro. 31.21. She is not afraid of the Snow for her Houshold, for all her shoushold are cloathed with scarlet.

3. To adornus. Cloaths render men more comely. A decent habit is handsome, naked Ghosts are frightful. Those members of the body which we think to be less honourable, upon these we bestow more abun∣dant honour, * 1.2 and our uncomely parts have more abundant comliness, 1 Cor. 12.23.

4. To distinstuish Sexes and persons. One end of Apparel is to difference Sexes; The Law of na∣ture, and the custome of all Nations, do teach a

distinction between the Habits of Men and Wo∣men. God himself in Scripture doth expresly command it. The Woman shall not wear that which pertaineth unto a man, neither shall a man put on a womans Apparel: for all that do so, are an abomina∣tion unto the Lord thy God, Deut. 22.5. Those that have worn the Apparel of women as Caligula, Clodius and others, have been noted for the worst of men.

Another end of Apparel is to distinguish persons. The Nobility among the Romans, were anciently distinguished from the meaner sort by their Or∣naments about their Shoos; As God hath made a difference among men, some are high, some are low, some are rich, some are poor; so doth he also allow a difference in their Apparel, Behold they which are gorgeously apparelled, are in Kings Houses, Luk. 7.25. Robes and Rich attire become Judges, and Justices. They are honourable additions to their Office, and cause reverential apprehensions of their persons. The habits of men should be sutable to their conditions and honours, Dan. 5.29. Ester 8.15. Gen. 45.42. As it is sinful for men to go above their abilities, so it is sordid for men to go much below their estates and places; such draw contempt on their persons. Charles the fifth Emperour of Germany, being to make a Royal entrance into Millane, there was great preparati∣on made for his entertainment, the Houses and Streets were beautified and adorned, the Citizens drest in their richest attire, * 1.3 and a Golden Canopy prepared to be carried over his head, and a great

expectation to see a glorious Emperor: but when he came into the City in a plain cloake and with an old hat on his head, the people would not be∣leive, their eyes but still asked which was he, and laughed at themselves for being so much deceived.

Secondly, The vices about our apparel, which must be avoided, 1. Pride. Pride is a moth which is soon bred in fine garments, but a Christian will consider, that the meanest apparel is natures garment, and the best but sins garnish; The pedigree of our raiment must be remembred to allay our pride. Our richest cloaths are characters of reproach; and as Adams livery, they are an implicite con∣fession of our sin and shame. The dim-sighted person is not proud of his spectacles; nor he who hath lost one eye, of the plaister which covereth it. When the thief looketh on his fetters, he thinketh of his felony, which was the cause of them; When we behold our habits, we may well be humble, reflecting upon our apostacy, the cause of them; Before the Fall, Adam and Eve were both naked, and were not ashamed, Gen. 2. ult. A murderer hath as much reason to be proud of his halter, as a man of his habit.

Beside the matter of our cloaths is considerable; We are beholden to the beasts for them, what are they but the skin, hair or wooll of beasts? and the finest but the spittle of the silkworm? Alas, what a pin is this to peirce the Bladder of pride, and abate its swelling? One would think if this weed should grow, it must be like the miscletos out of the rocks; for here is not the least earth to breed or feed it, not the least cause for it.

This pride consisteth inwardly in mens valuing themselves the higher for their habit, which indeed is Childish: They discover their want of wit whose spirits rise with their garments, as the boat with the waters. The dogs that kept Ʋulcans temple, fawned upon a good sute; but if a man came in ragged apparel, they would tear him in peices. They are brutish who judge either them∣selves or others to have reall worth from the bra∣very of what they wear. Pride is manifested out∣wardly, by mens readiness to follow new fashions. It is no commendation to English men that they are French mens apes. A la mode de France, is most in the Gallants mouths: But they who borrow (saith one) fashions of Egyptians, may meet with their botches and boiles. They who affected the Babylo∣nian finery, had with it the Babylonian fetters, Ezek. 23.15. I will punish the Princes, and the Kings children, and all such as are cloathed with strange apparel, Zeph. 1.8. God speaketh of them, who in their cloaths imitated the Egiptians, * 1.4 or the Babylonians. Though they were never so high, (Princes and Kings children) yet being vain in their habit, they were sure to feel the weight of Gods hand; I will punish them. Idolaters are no fit measure for Gods people to make their cloaths by. The prophet Isaiah draweth up an Inventory of the Ladies wardrobe in Jerusalem, and pronounceth both a sharp objurgation and severe commination against them for their twinkling with their eyes, and tinkling with their feet; for their lofty gate, and stately garb, Isa. 3.18, to 24. We may read

there what strange fury God hath for strange fashions. The daughters of London (saith one) do in pride of countenance and earriage, for exceed the daughters of Sion. * 1.5 Alas how many men are drest like Poppets in a play, and women like Barthol∣mew babies. Some that are professours, by their an∣tick habits (which are the covers of their shame) become a shame to their profession. * 1.6

2. Prodigality in our apparel must be avoided. A man must cut his sute according to his cloth. I mean, his apparel must not be above his rank and estate. Some men famish their bellies to make their backs fine; others turn their rents into ruffs, their riches into robes, * 1.7 their lands into laces, and hang (as Seneca saith) two or three Lordships in their ears; that when they have their best clothes on, we may say of them, They are in midst of all their wealth.

Even those whose honor may allow richer gar∣ments then the vulgar, ought to distinguish between prodigality, and what is sutable to their places. Alcisthenes had a costly cloak, sold by Dionysius to the Carthaginians for an 120 talents. Helioga∣balus had rich apparel, yet never wore it twice, his shoes were embellished with diamonds, his seats were strewed with muske and amber, his bed was covered with silver and gold, and beset with pearl. But Au∣gustus Cesar was much on the other hand, and wore no other garments then what his wife, * 1.8 his sister, or his daughter, made him; and being asked the reason, answered, That rich and gay cloathing was ei∣ther the ensign of Pride, or nurse of luxury. So Alaxander

Severus, Emperor of Rome, * 1.9 did always cloath him∣self in ordinary apparrel, saying, That the Empire did consist invertue, not in bravery.

The ancester of us all was clad in leather, Gen. 3.21. and so were the Lords worthies, of whom the world was not worthy, Heb. 11.37. Though now every servant forsooth must be clad in silk, and for gallantry outvie their Lady. It is recorded as a peice of high presumption, of Hubert Archbi∣shop of Canterbury, * 1.10 that when King John had put his courtiers into a new livery, he put his servants into the same; but in our days presumption and prodigality exceed; for peasants can be more gaudy then their Prince. The Peacock hath more gayfeathers then the eagle the King of birds.

A wise man that dwelleth in an hired house, having no certain time of abode in it, will so far take care of it, that it may be a shelter to him against the wea∣ther, and possibly that it be neat and handsom; but he will not be at the cost of curious ornaments or rich pictures, because he knoweth not how soon he may have warning to be gone. Our bodies are the houses of clay in which our souls dwell; we know not how soon death may seal a lease of ejectment and turn our souls out of doors; it is prudence to fence our bodies so well with garments, that they may be defended against the cold, yea to be cloathed somewhat sutable to our conditions; but it is ex∣tream folly to be prodigal in garnishing our earthly tabernacles, when (it may be) this night our souls shall be required of us. Confident I am that Taylors long bills, and their poor neighbours short coats

(who have scarce enough to cover their naked∣ness) will be little for many rich mens credit at the day of Christ. Reader, if thou art a wealthy man, remember this note whilst thou livest, That one plain coat bestowed on the back of the poor, will become thee better at this day, and yeild thee more comfort at the last day, then twenty silver laced ones, on thy own back.

There is another thing to be avoided about Apparel, * 1.11 and that is curiosity and wastful expence of time. Excessive out ward neatness is often accom∣panied with excessive inward nastiness. Seneca speaketh of some that spend all their morning, inter pectinem & speculum; between the comb and the glass, and are more troubled at a tangle in their hair, then at a disorder in the Common-wealth. How many in our days spend the whole Forenoon in decking their dying bodies, and leave no time to dress their immortal souls, they spend that preci∣ous time between the comb and the glass, * 1.12 which should be spent between Prayer and Scripture; These painted carcasses will tell us, that if they can but dress themselves by dinner time, it is as much as they desire. Alas poor souls, what will they do when they come to enter into their eter∣nal estates, when time shall be no more! A dying bed (if their consciences be but awakened) will teach them to value time at an higher rate, and make them know that a commodity of such worth is not to be wasted.

3. I shall speak to the vertues in Apparel which must be manifested.

1. Modesty. One end of Apparel is to cover our shame and nakedness; those therefore that discover their naked necks and breasts, cross this end, and glory in their shame. Such women proclaim their wantonness. Lascivious habits are unhandsom and unholy; That Women adorn themselves with modest Apparel, with shamefacedness and sobriety, not with broydered Hair, or Gold, or Pearls, or costly array, 1 Tim. 2.9. Modesty is a womans spe∣cial beauty, and a needful vertue in them that are the weaker Vessels. As some tempt men to fol∣ly by their tongues, so others by their attire; this the very Heathen were so sensible of, that Zalucus the Law-giver of Locris enacted, That no woman should be attended with above one Maid in the Street, except she were drunk; that she should not wear em∣broydered nor undecent Apparel, but when she intended to play the Whore.

2. Gravity, Antient men, those that are in seats of justice, and professors, must not take up every new-fangle fashion. Cloaths of light colours on their backs will not be comely. Joseph a child might be handsom enough in a particoloured coat, but not so a man. When a grave Roman Petitioned the Emperour for a favour, and was denyed, and had afterwards coloured his hair, shaved himself, and in light cloaths requested the same courtesie, he was wittily answered by Caesar, who understood the fraud, I denyed your Father yesterday; and should I grant it you to day, he might take it ill.

Christians must be much guided by the credit of Religion. Whatsoever things are of good report,

is both a general and a special rule for a Saint to walk by in all such things.

There may be excellent use of that place, Rom. 12.2. be not conformed to this World 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beza translates it; fashion not your selves, I love not affected singularity; but I like a Christian Gravity, both in countenance, carriage, and attire.

3. There is another thing which a Christian must have a respect to in his Apparel, and that is his cal∣ling and ability. It is dishonourable both to a mans person and profession, when God hath ranked him among the rich, for him to rank himself among the poor and ragged. Of Lewis the 11. King of France, it is written in his Chamber of accounts, Two shillings for fustian to new sleeve his Majesties old Doublet; and three half pence for liquor to grease his Boots. Agesilaus King of Sparta was slighted by the Persians for his over-plain Habit. Covetous men often please themselves, that they are not guilty either of pride or prodigality in their Appa∣rel, when it may be often said to them, what Socrates told the ragged Grecian, A man may see your Pride through the holes of your Coat. As the Prodigal erreth in excess, so the Niggard erreth in defect.

One of the Jewish Rabbies used to say, That men should apparel themselves below their estates, that they may thrive the sooner; that they should cloth their Wives above their estates, that they might live the more peaceably; but their Children according to their estates, that they might Marry them the better.

Of Sleep.

I Shall now speak to Sleep, which is the last natu∣ral action I have mentioned. In reference to which three things are principally to be minded.

1. The Quantity of it.

2. The season.

3. The end of it.

1. The quantity of it. Thy Sleep, Reader, must be moderate; but how much, or how little, thy own prudence, or piety together must judge. No certain time can be prefixed, though some general rules may be propounded. Seven hours sleep, is by Physitians judged sufficient for any or∣dinary person in health; youth requires more sleep then age; Weak men then strong men. Thy dis∣cretion will much help thee, if thou observest thy constitution. Cholerick and Melancholick bodies need longer sleep then the Phlegmatick or Sanguin, that the acrimony of Choler may be tempered, and the concoction furthered. To the Plegmatick much sleep doth increase their cold and moyst humours, and will in time make their bodies altogether sickly; The Sanguin are apt to wax gross, and corpulent, and unfit for action, all which is helped forward by much sleep. Take heed of immoderate sleep. There is no part of our lives so totally lost, as that which is spent in sleep. Sleep cometh like a Publican, saith Plutarch, and stealeth away a third part of our time. * 1.13 Therefore the wise Heathen have been watchful against this enemy: Aristotle used to sleep with a Bullet in his hand, over a brazen pan,

that when it fell out of his hand, he might be awakened with the noise. Pythagoras used with a thread to tye the hair of his head to a beam over him, that so when he did but nod, he might be awakened thereby; Christians have more cause for bodily as well as spiritual watchfulness.

David was so far from sleeping at prayer, that he would break his sleep for prayer, Psa. 119.62. v. 147. I prevented the dawning of the morning, and cried; I hoped in thy word.

Many are the discommodities of immoderate sleep. It wasteth time, a most precious talent, which is committed to us by God, and must be ac∣counted for at the great day. A man asleep can hardly be said to live. Sleep is a kind of death. It injureth the soul, hindring it of time, robbing it of the bodies service, * 1.14 and by blunting its tools, dul∣ling its faculties, that they become unfit for those ends to which they were designed.

It wrongeth the body by weakening the natural heat, and filling the head with vapours, by abating the memory, lessening the understanding, and by making the body heavy, lumpish, and in a word a sink of diseases.

It is an enemy to a mans estate. Solomon diswades from sluggishness, from this argument, So shall thy poverty come as one that travelleth, and thy want as an armed man, Pro. 6.11. Wealth will not come with∣out working. They are deceived who think to have the pleasure of slothfulness, and the plenty of labo∣riousness. The diligent hand maketh rich, but slothful∣ness will cloath a man with rags. Pro. 10.4. & 23.21.

2. The season of sleep; In general, the day is by the command of God and order of nature, the time for watching, and the night for sleeping. The Sun approaching draweth forth the spirits from the center to the Circumferent parts, and openeth the pores of the body, both which do pro∣voke to working and waking; but when the Sun departeth, the spirits return to the inmost parts of the body, which inviteth to sleep; and besides, the naturall moysture and silence of the night, are according to Physitians, very conducible to sleep: Wherefore to sleep in the day, and watch in the night, is (unless necessity compelleth it) sinful, and a perverting the course of nature; They that sleep, sleep in the night, 1 Thes. 5.6, 7. Which may be understood literally of a natural, as well as mysti∣cally of a spiritual sleep. That Roman Emperor that turned the day into night, and the night into day, was abhord as a monster in nature: Such persons are great hinderers of their own health, and thereby of their outward happiness; for sleep draweth the natural heat inward, and the heat of the day draweth it outward, whereby there ariseth a fight with nature, to the ruine of the body. Sleep after dinner in young persons, cau∣feth heaviness of the head, dulness of wit, defluxions of humors, lethargies, and other cold diseases of the brain, and also palsies by relaxing the finews; Besides it is not to be forgotten, that Ishbosheth lost his life, and David his chastity, by lazing on their beds in the day time.

The most convenient season (I suppose) for sleep

(I confess I speak in anothers art) is some consider∣able time after a moderate supper. When thou hast commended thy soul to God and put off thy cares with thy cloaths, then thou mayst commit thy body to thy bed. He giveth his beloved sleep Psa. 127.2. Ahashuerus, who commanded 127 provinces, could not command one hours sleep, Ester. 1.

3. The ends of sleep must be minded; Sleep is given us by God, not for the solution or weakning, but for remission and refreshing of nature; which would be not onely wearied, but quite tired out by continual labour. The effects of moderate sleep will speake its ends: Sleep will (if taken seasonably, and not in excess) help digestion, re∣create thy mind, repair the spirits, comfort the whole body: It concocteth not only the meats, but also the humors. By the retreating of the heat into the inner parts, the vital faculty is much strengthned, because the heart is abundantly sup∣plyed with blood for the breeding of spirits.

The ends of sleep will somewhat direct us about the measure: Sleep may be followed till the con∣coctions in the stomack and liver are finished, which will be discovered upon our awaking ordina∣rily by a sensible lightness of the body, especially of the head, and the passage down of the meat from the stomack.

Thus I have dispatched natural actions, and discovered how a Christian in eating and drinking, cloathing and sleeping, may serve Jesus Christ.

A good Wish about Natural actions, wherein the former heads are epitomized.

MY corrupt heart being prone to turn things lawfull into fuel for lust, * 1.15 like the spider to suck poison out of the sweetest flowers, and to make what my God giveth me for a comfort, to prove, through the subtilty of the Serpent (as Eve to Adam) a cross and a curse: I wish in general that whilst I use my meat, and drink, and sleep, and apparel, I may never abuse them, but that I may so ensure my right to them through Christ, the heir of all things, so taste the love of my God in them, and make such an holy and sanctified improvement of them, that I may have a spiritual title to natural good things; may hold all in capite, and the things of this life may be whet-stones to quicken my holiness, and load-stones to draw my affections nearer to heaven. In particular because the snare in eating and drinking is unseen (and so the less suspicious, * 1.16 but the more dangerous) I wish that I may never feed without fear, but eat all my bread before the Lord, that I may not as the horse and mule which hath no under∣standing, drink of the streams, * 1.17 and never look up to the spring; but may acknowledge my God to be the author of every favour, and be so sensible of the weakness of the creature to strenghten me without the influence of the creatour, that I may constantly look up to heaven for a blessing on that food which springeth out of the earth.

I desire that my heart may so rellish the goodness of my God in the bounty of his hand, * 1.18 that whilst I am filling my body, I may by some savoury serious discourse

feed my own and others souls, that by the blessings of the footstool, as by a lader, I may mount up to the blessings of the throne. Lord, when thou remembredest me an unwor∣thy wretch above many others, let me not be so sordidly ungratful as to forget thy Majesty; but as the rivers lead me to the Sea, * 1.19 so let common blessings direct me to thy self, the Father & Fountain of all my mercies; open thou my lips that my mouth may shew forth thy praise. O let not my thanks be onely verbal, but cordial and reall; Let thy mercy be returned to thy self again in sutable duty, and thy beneficence by answerable obedi∣ence. If I receive curtesies from men, I esteem my self bound to requite them to my power; ah why should not I then, since I receive millions of mercies from my God, improve all to his praise! I desire that I may not as the Israelites bestow that corn and oyl on Baal, (or make provision for any sin with those fa∣vours) which my God bestoweth on me; but that all those cords of love may draw me nearer, and bind me closer to himself; I live at thy cost, enable me to live to thy credit; Let thy loving kindness be ever before me, that I may walk in thy truth.

I wish that I may not only take my food piously, * 1.20 as from Gods hand, but also use it temperately, as in Gods eye. Excess hath been abhord by mere heathens. Beasts know when they have drunk enough, and by no beating will be forced to more; and shall I who, beside my reason, have the help of Religion, perish in the waters like the Swine possessed with devils? O let my sensitive faculty be such a servant to myrati∣onal, and both so serviceable to my God, that I may use my food as my Physick, receive it sparingly, and

for healths sake, to become thereby more instrumen∣tal for the glory of my Saviour. I do not live to eat, but eat to live; why then should I use my food as if like the Locust, I were all belly, or as some beasts made only to be filled and fatted for the slaughter? I wish that I may observe the seasons for feeding my body, * 1.21 as well as those golden opportunities for my soul; that I may not prefer the beast before the Angel within me, but may usually every morning serve my God before my self, and refresh my inward, before my outward man. In a word, I beg that all my pots may be so spiced with piety, and all my meat so sauced with religion, that whether I eat, or drink, or whatever I do, I may do all to the glory of my God; that so when I shall eat and drink no more in this infirm estate, I may drink of the rivers of his own pleasures, and eat of that tree of life which groweth in the midst of Paradise.

I wish in general, * 1.22 that my cloaths as well as my closet may be perfumed with godliness, that the smell of my garments (as Isaac said of Jacobs rai∣ment) may be as the smell of a field which the Lord hath blessed. I desire in particular that I may so observe the ends for which apparel is appointed, that I may wholy forbear those vices about them which my God forbideth, and truly exercise those vertues on them which my God commandeth.

I wish that since garments are given me to cover my nakedness, I may never discover the lust of my spirit in any lewd or loose attire on myflesh, nor ever be proud of those rags, be they never so gaudy or costly, which call aloud to me to be humble, as being the

signs of my first and most dreadful sin and shame. I desire that I may not be of the number of them that wast their wealth about that which is at the mercy of the moth, yet that I may not through covetousness of∣fer my self by my cloaths to just contempt, but may so walk between the two extreams, as one who wears the livery of Beligion, that my God may never be dishonoured, nor the Gospel disgraced by any spots in my garments; O that my soul may so put on the garments of my Elder brother, and the graces of the holy Spirit, that thereby I may be known (as Davids daughters by their raiment of divers colours) to belong to the heavenly Court, and thereby be prepared to walk with my God in the white of glory. * 1.23 I wish that I may observe the ends of sleep, how my God allow∣eth it for the strengthning, not the weakening of nature, that I may not by excess herein turn my friend into an enemy, and whilst I seem to indulge my flesh, wrong both flesh and spirit too. O that pru∣dence and piety might both so guide me, that I may ever be watchful against his incroaching adversary, and not like a Dormouse live as if I were born to sleep. Finally, I wish that I may be so sensible of the worth of those narrow streames of time, because of their tendency to the boundless Ocean of eternity, that like holy Hooper, I may be spare of sleep, sparer of diet, and sparest of time, that I may redeem it as much as may be conveniently from those natural actions which are necessary; and that when eating, drinking, and clothing, and sleeping, and days, and weeks, and years, and ages shall be no more, I may eat of my Saviours hidden Manna, drink of

the new Wine in my Fathers kingdom, be arrayed with the White Linen of the Saints, and inherit that rest which remaineth for the people of my God, for ever and ever, Amen.

Notes

• * 1.1

  Exod. 19. Numb. 11.
• * 1.2

  Vi••e Decd•••• in l••c. v. ••.
• * 1.3

  Li•• ••xem.
• * 1.4

  Oh what e∣nemy of thine hath taught thee so much va∣nity? said Mr Iohn, Fox to his son, return∣ing from his travails, and attired in a loose out∣landish fashi∣on. Hist of mo∣dern Divin.
• * 1.5

  Willet Hexa. in Levit.
• * 1.6

  Prodigus est animi vitio re tinenda Pro∣foudens.
• * 1.7

  Prodigi singulis auribus bina aut terna perdent patrimonia. Senec.
• * 1.8

  Sueton.
• * 1.9

  Lips. Exem. p. 184.
• * 1.10

  Speed.
• * 1.11

  Vestium curio∣••••tas, morum & mentium deformitatis in∣dicium est. Bern.
• * 1.12

  Cultus magna tura, virtutis magna incuria Cato.
• * 1.13

  Laentius.
• * 1.14

  Pro. 26.13. to 17.
• * 1.15

  The intro∣duction.
• * 1.16

  About eat∣ing and drinking which must be done sacredly.
• * 1.17

  Desiring a blessing.
• * 1.18

  Holy dis∣course at ta∣bl••.
• * 1.19

  Thanks after meals
• * 1.20

  Soberly.
• * 1.21

  Seasonably.
• * 1.22

  Apparel.
• * 1.23

  Sleep.