when some are set apart for trading proceeding in law c. Nor naturall obserued by the husbandman for plowing and sowing his corne planting grafting Nor Medicall for opening a veine purging c. Nor Astrologicall whereby some are fained to be good and fortunate some to be euill and vnfortunate But such an Obseruation is here meant whose end is reputed to be the worship of God yea where the very obseruation of the Day is so esteemed For the second some haue applied the first point of the case to the strong vnderstanding it of our Sabbath the proper feast of Christians One man that is say they the strong esteemeth the Lords day to be precisely kept aboue others Others apply the same to the weake concluding therefrom the abrogation of the Sabbath But the first to esteeme one day aboue another is the opinion of the weake one and to esteeme euery day alike the opinion of the strong And the dayes here spoken of are the Iewish ceremoniall holy dayes appointed to be kept ouer and aboue the Sabbath prescribed in the 4. Commandement Now the Iewes being trained vp in the obseruation of such solemne feasts ordained of God thought reuerently and holily of them not vnderstanding that they were as shadowes now abrogated and therefore they censured all them which did not obserue them But on the other side the strong Christian knowing that such differences had an end in Christ for obseruation of them despised the Iewes The Ebionites both obserued the Iewish holy daies and our Sunday Euseb hist ccel l. 3. c. 24. so also doe the Aethiopians at this day The same Doctrine ariseth from hence which wee had verse 2. The direction followes which is double First how each of them should carry themselues toward themselues in particular Secondly how each to other The first is in these words Let euery man be fully perswaded in his owne minde which is a caution to each seuerally wherein we haue the Thing full perswasion amplified by the subiect in his owne mind The Persons euery one Bee fully perswaded in his owne minde The vulgar reade it abound in his owne sense which a libertine might lay hold on to be of any or no religion But neither are the words so rendred nor the sense To abound in ones owne sense is the part of one addicted to his own conceipt or much affected to an vnlimited liberty We may not abound in a false sense it is not to be permitted in points of doctrine though in things indifferent some such thing be implied in the next verse To be fully perswaded is by good arguments out of the word to be assured that that which we doe is neither displeasing to God nor contrary to his Word It is not enough if the conscience doe not checke vs but the conscience must be certainely grounded and informed by the Word that a man may be able to say as verse 14. I know and am perswaded by the Lord Iesus This is the plerophory or full perswasion hee speaketh of not I thinke but I know vpon certaine and infallible arguments In his owne minde not to walke by another mans conceit but himselfe to vnderstand what he doth Let euery man be fully perswaded the strong and the weake But how can there bee a warrantable perswasion in both that they please God when their opinions are contrary In things commanded and forbidden both cannot haue such perswasion but in things indifferent they may And yet the Apostle saith not thus as though the weake had a warrantable perswasion of his courses but that hee might haue it Doctr. A Christian ought to be able to warrant his opinion and particular actions by the word Esay 8.20 To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Rom. 14.23 Whatsoeuer is not of faith is sinne Vse 1 Bee fully perswaded in his owne minde Then good meanings if groundlesse will not serue the turne nor the implicit and colliarike faith of the Papists which beleeueth as the Church beleeueth not knowing what the Church beleeues In things indifferent a man must haue full perswasion much more in the point of his iustification before God To the welfare of a good conscience Vse 2 a full perswasion is necessary from the word about our doing or leauing vndone things indifferent In deed herein differ things necessary from those of a middle nature those are mentioned in the word by precept or prohibition these are not For these it is enough to faith if they be not forbidden for then they are not reproued For the vnderstanding of the simple A thing is lawfull where the word hath not determined the manner and the circumstances there it is lawfull for a Christian man to doe and for the Magistrate to command that which agrees with nature and reason so that it contrary not the generall rules of that thing in the word But where the word hath determined there onely such determinations are lawfull For instance It is lawfull to weare apparell now for the stuffe the colour the fashion because they are not determined in the word a man hath liberty to vse any he likes so be they agree with the generall rules of apparell in the word Also the Magistrate hath power to prescribe lawes for apparell and then the vse of our liberty is restrained and limited thereby So prayer is lawfull nay commanded but inasmuch as the Scriptures determine not whether on a booke or presently conceiued a Christian hath liberty the magistrate authority So in gestures we are commanded by our Sauior to receiue the Holy Sacrament now because our Sauiour hath not determined the gesture sitting or kneeling the Christian hath liberty and the Magistrate authority who if hee determine the gesture the vse of a mans liberty is also thereby determined So in all other indifferent things Ciuill or Ecclesiastical and then are such our actions according to the Scriptures when they are not determined by the Scriptures as aforesaid Whereas therefore many will say where doe you read kneeling at the Communion or the Surplisse c. commanded in the Bible it is no good reasoning In matters of faith and of the substance of Gods worship it is true which Tertullian saith Tertul lib. de monogamia Negat Scriptura quod non notat The Scripture denies that which it noteth not and it followes well to say The Scripture mentioneth it not therefore it is not a matter of faith But in matters of fact not so It is not mentioned therefore it was not done it followes not Or from a deniall of fact to a deniall of right As Paul lead not about a sister a wife as did other Apostles therefore it was vnlawfull for him so to haue done it followes not He tooke no maintenance of the Corinthians therefore hee had no right so to haue done It is no good consequence Wisely apply this to all
other things Ecclesiasticall and ciuill of this kinde the ignorance whereof hath much troubled the minds of many people Know also that the scope of the word isnot to set downe all particulars in things Ciuill or Ecclesiasticall but onely the generall rules of such things The principall office of the Gospell being to declare the way of iustification in the sight of God by Iesus Christ It is most sound which Tertullian affirmes about things of this nature Tertull. de Corona militis Consuetudo in ciuilibus rebus pro lege suscipitur cum desicit lex◠nec differt Scripturâ an ratione consistat quando et legem ratio commendet Porrò si lex ratione constat lex erit emne iam quod ratione constiterit That is Custome in ciuill things is taken for law where law failes neither skils it whether a thing of such nature viz. indifferent for he speaks of such things consist by Scripture or by reason in as much as the Law is grounded vpon reason If the law consist of reason then whatsoeuer so doth is Law He that denies these things can neuer haue a quiet conscience in that which he doth because the Scripture mentioneth not infinite particulars of our life and many profitable things haue beene since inuented and therefore could not be mentioned in the Bible See that thou be able to iustifie thy actions thy opinions Vse 3 It shewes but small reuerence to the word when wee are so ready to holde euery thing that comes into our head and to striue with others and presently to condemne them What warrant hath the vncleane person for his vncleannesse the drunkard for his drunkennesse No warrant to doe them but proofe enough that they which doe such things shall be damned if they repent not Let euery man be fully perswaded in his owne minde Vse 4 Be carefull for thy selfe looke to thine owne conscience let other men alone Let it not trouble thee that another man doth thus or thus but looke thou that thy conscience bee well grounded vpon the Word Other mens opinions or doings are not to be the rule of thy walking Be certaine if thou desirest a quiet conscience to doubt of a thing and yet to doe it is a great sinne against the first commandement for it takes away Feare and Faith Feare for if thou thinkest it may bee to doe this will please God it may bee it will displease him doe it not If thou doest thou art an open contemner of God whom if thou hadst feared thou wouldest haue abstained Faith He that doubteth whether hee please God beleeueth not that God heares him therfore he hateth God and by little and little falles into despaire Who shall excuse them whom their owne consciences doe accuse Saue thy conscience To die in the peace of a good conscience an vnspeakable happinesse VERSE 6. Hee that regardeth a day regardeth it vnto the Lord and hee that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giueth God thanks and he that eateth not to the Lord hee eateth not and giueth God thanks IN these words beginnes the Direction how they should carry themselues each to other To omit many coacted expositions M. Caluin takes these words as a precept or exhortation rather then an affirmation and to this Pareus seemes also to encline but the reason alledged of Thanks noteth a thing done not a precept of a thing to be done Here therefore I take it the direction verse 3. and repeated verse 30. is to be vnderstood and here a reason thereof brought from the end which both the strong and weake propound to themselues in their different courses which is the glory of God and the pleasing of him which reason both the instances being here brought may be thus formed Hee that doth that which he doth to the Lord is not of his brother to be despised or iudged But he that eateth or eateth not obserueth a day or obserueth not doth it to the Lord Therefore c. To doe a thing or not to doe a thing to the Lord is so to doe or not to the honour of God or because you are perswaded that such doing or not doing pleaseth God or at least displeaseth him not The strong put no difference in meats or dayes because hee knew that God would no longer be worshipped by such ordinances and that his Christian liberty was not displeasing to God The weake made difference because he thought his conscience was still bound by the Law and that such obseruations pleased God The weake erred not of malice but of ignorance and infirmity his obseruation of such things was lawfull at that time but not his opinion His opinion was superstitious condemned vnder the name of weaknes Now that he which is holden in such superstition dare not violate the solemnity of the day this pleaseth God because hee dares not doe against his conscience That both parties respect the glory of God in those things is prooued by the signe which is Thankesgiuing The summe is that the Apostle would haue them cease from despising and iudging one another for meats or daies seeing neither part doth any thing out of any contempt of God but to please him they should therefore friendly take and construe one anothers doings In things indifferent in all things we are to propound to our selues to glorifie God 1 Cor. 10.31 Whether ye eate or drinke Doctr. or whatsoeuer you doe doe all things to the glory of God Col. 3.17 Whatsoeuer ye do in word or deed doe all in the name of the Lord Iesus giuing thanks to God and the Father by him Cautions for the meaning of this verse 1 It fauours not Academicks that we should question euery thing for in the verse before he required full perswasion 2 Nor will-worship for he speaketh not of our inuentions but of things commanded of old 3 Neither doth hee commend the opinion of the weake but would not haue him despised for his fact His opinion was intolerable because he put religion in such things his fact or practice tolerable because he obeyed conscience 4 Neither is euery thing that is pretended to bee done to the Lord a good worke nor doth giuing of thanks prooue a thing to be done to the glory of God For the Iewes when they set vp the golden Calfe proclaimed a feast to the Lord Exod. 32.5 and if a theefe should giue God thankes that hee met with a rich booty he should do no other but blaspheme Therefore it is to bee remembred that Saint Paul here speakeh of a right intention and onely of things indifferent not in their nature only but also so left to vs in regard of their vse Out of this verse and the former Quest it is lawfull for Christians in the time of the New Testament to obserue holy dayes beside the Sabbath day It is lawfull Answ such indeed are neither commanded nor forbidden therefore their
subiection to Magistrates is a debt and of conscience to be paid in all the parts thereof 36 Doct. 9 That Loue alone is a perpetuall debt 38 Doct. 10 That loue is a fulfilling of the Law 43 Doct. 11 That we must loue our Neighbours as our selues 46 Doct. 12 That the longer we professe the Gospell the more strong in faith and zealous in godlinesse wee ought to bee 56 Doct. 13 That the time of Infidelitie is darke night and the time of Grace is the comfortable day 62 Doct. 14 That the consideration of our holy calling to the state of Grace ought to teach vs to hate and abhorre euill workes and to doe the good 68 Doct. 15 That Christians must haue a speciall care that their behauiours bee honest and such as becometh the Gospell 71 Doct. 16 That Drunkennesse doth disgrace both the persons and professions of Christians 75 Doct. 17 That all fedity obscene and filthy behauiour is contrary to honest walking 79 Doct. 18 That strife and enuie are contrary to honest walking 83 Doct. 19 That he that hath put on Christ hath put on all vertue 89 Doct. 20 That the body is not so to be tended for as that the lusts thereof should bee fulfilled 95 The Doctrines of the fourteenth Chapter Doct. 1 THat those which are wâ—ake are not to bee troubled with doubtfull disputations but friendly to be instructed 103 Doct. 2 That there hath beene alwayes in the Church of God different opinions 108 Doct. 3 That for things indifferent there ought to bee no breach of charitie or separation among Christians 111 Doct. 4 That a Christian ought to be able to warrant his opinion and particular actions by the word 131 Doct. 5 That in things indifferent we are to propound to our selues to glorifie God 135 Doct. 6 That we must both liue and dye to the Lord and not to our selues 141 Doct. 7 That they are not rashly to be iudged and condemned whom God hath receiued to grace 116 Doct. 8 That it is against right that one Christian should iudge another 120 Doct. 9 That the censure of mens deeds and behauiour belong to God 126 Doct. 10 That all true beleeuers are in the Lords seruice and vnder his care and protection 145 Doct. 11 That Christ by dying rising and reuiuing obtained power ouer vs to saue vs and bring vs vnto Heauen 148 Doct. 12 That the consideration of the last iudgement should perswade vs to our duties and to refraine from that that is euill 152 Doct. 13 That all men must and shall submit themselues to Christ as to their Iudge 158 Doct. 14 That all must giue account of all matters to our Lord Iesus Christ 162 Doct. 15 That after admonition and instruction we must be carefull to amend our liues 167 Doct. 16 That we must not giue offenâ—e one to another 172 Doct. 17 That things indifferent are cleaue in themselues but vncleane to him that so esteemeth them 177 Doct. 18 That to vse things indifferent to the griefe of our brother is against charitie 180 Doct. 19 That scandall is apt to destroy our Brother 184 Doct. 20 That euery Christian ought to be carefull that he cause not the Gospell of the Kingdome and our Christian liberty a part of the same to be euill spoken of 188 Doct. 21 That the Kingdome of God is not in things of a middle nature but in things which are necessary 194 Doct. 22 That the iust and peaceable are acceptable to God and approued of men as the true seruants of Christ 197 Doct. 23 That the Churches peace and mutuall edification must specially be furthered 200 Doct. 24 That scandall giuen and taken for things indifferent destroy the worke of God 204 Doct. 25 That we must abstaine from things indifferent for the weake brothers sake 208 Doct. 26 That faith and knowledge of Christian liberty in things indifferent is not alwayes to be manifested by practice 222 Doct. 27 That a Conscience not condemning is a great blessing 225 Doct. 28 That faith and knowledge of Christian liberty in things indifferent is necessary is preserue vs from sinne and condemnation 22â— The Doctrines of the fifteenth Chapter Doct. THat the stronger must beare with the weake pag. 235 Doct. 2 That euery man must seeke the good of his neighbour p. 238 Doct. 3 That Christ in all his life and death was not indulgent to himselfe pleasing himselfe but hee pleased vs. 242 Doct. 4 That the Scriptures were written for our edification in learning and hope by patience and comfort 246 Doct. 5 That the members of the same Church ought to be like-minded one to another 250 Doct. 6 That by Christs example we are kindly to loue one another 254 Doct. 7 That Christ came in the flesh to make good the truth of God and to confirme his promise to the Iewes for their saluation 257 Doct. 8 That the Gentiles are receiued to the glory of God by his mercy in Christ Jesus 260 Doct. 9 That we must wish our brethren ioy and peace in beleeuing 262 Doct. 10 That we ought to acknowledge and prâ—ise the graces of God in others 265 Doct. 11 That Ministers must faithfully and dilâ— ently performe their office 269 Doct. 12 That Ministers by â—reaching offer vp the people an acceptable â—acrifice to God 273 Doct. 13 That it is lawfull for a Minister when God blesseth his lâ—bours to glorie 〈◊〉 bat through Iesuâ— Christ 277 Doct. 14 That Christ furnished his Apostles with gists of vtterance holy life and miracles to make the world obedient to the Gospell 281 Doct. 15 That Ministers of the Word must earnestly labour in the discharge of their office 286 Doct. 16 That the purposes and desires of men are ruled and ouer-ruled by the prouidence of God 292 Doct. 17 That we must contribute to the reliefe of the poore Saints 298 Doct. 18 That euery man is faithfully to performe that which he is to vndertake 301 Doct. 19 That beleeuers stand in neede of the prayers of their brethren and ought to pray one for another 306 The Doctrines of the sixteenth Chapter Doct. THat we must if occasion require commend good Christians to others 314 Doct. 2 That to salute our friends present or absent is not to be neglected 318 Doct. 3 That false teachers and brethren are carefully to be marked and auoyded 335 Doct. 4 That su h as cause diuisions and offences contrarie to the true doctrine serue not Christ but their owne affections deceiuing the simple 337 Doct. 5 That as we must be ready to obey the trueth so wise to try and discerne what is such 340 Doct. 6 That God will make his Church and Children conquer Satan 343 Doct. 7 That God is specially to be glorified of his Church in confirming his elect by the Gospell 349 FINIS A PLAINE EXPOSITION VPON THE THIRTEENTH CHAPTER OF THE EPISTLE OF Saint PAVL to the Romanes IN the two first verses of the twelfth Chapter was a Generall
the first tasting liketh well but a little cloyes vs so the beginnings of many haue been feruent but their latter end drowsie and cold This was the disease of Ephesus Reuel 2. and we are dangerously sicke of it Many trees are very forward in the Spring but a little frost nips the buds and then there is no fruit for that yeare so it is with vs The forwardnesse of many haue come to nothing Take heed of falling from thy first loue of growing cold of going backward Leo Mag. ser 8. de Passione in fine Qui non proficit deficit 〈◊〉 qui 〈◊〉 acquirit non nihil perdit Hee that proceedeth not decayeth and he that getteth nothing loseth something said Leo. Naturall motions grow stronger at the last a sâ—one that falleth from a high place the neerer it comes to the proper place the faster it moues so the neerer we come to heauen the more zealous we should be in godlinesse What a thing were it if after ten or twentie yeares profession a man should fall a sleepe at the comming of the Bridegroome or walke so as if he regarded not whether he came at heauen or no. A man though weary of his iourney yet if hee be within sight of the towne where his dwelling is he puts on cheerily yea the beast comming neere home goeth freely though dull and halfe tyred before Take courage proceed on liuelily Behold the toppes of those holy mountaines within lesse then an houre thou shalt be in heauen A foule thing were it to faint in the sight of our Countrey and in the very Hauens mouth to be sluggish and negligent VERSE 12. The night is farre spent the day is at hand Let vs therefore cast off the workes of darkenesse and let vs put on the armour of light IN the eleuenth verse was the Preface containing an Exhortation to the diligent and studious performing our dutie as in things going before so in things following The thing it selfe Paul exhorts vnto is a temperate and sober walking and this in this verse generally with a Reason and in the two next verses repeated with a speciall and particular Exposition In this verse are an Exhortation and a Reason The Reason set before the Exhortation and is laid downe as a foundation and the Exhortation raised out of it and built vpon the same The Night is farre spent the Day is at hand In these words is the Reason which is taken from a comparison of diuers estates to a diuers kind of life The same things doe not alwayes become Old and Yong Noble and Ignoble persons Otherwise is the behauiour of them which liue in darkenesse then is theirs who dwell in the light In the day ought to be done the workes of light But the night is farre speat and the day at hand Therefore cast off the workes of darknesse and put on the Armour of light The Maior is grounded vpon a Rule which is that our life must bee answerable to our condition and state our workes to the time The Minor is in the words of Paul The Night the Day These are taken either properly or figuratiuely Properly the Day is either Naturall or Artificiall Here such a day is considered which hath a Night opposed to it which the Artificiall hath not the Naturall being the space of foure and twentie houres comprehending in it Night and Day The Hebrewes began the Naturall day at Euen the Grecians at Sun-rise the Romans as we at Midnight the Arabians at Noone All begin the Artificiall day at the Rising and end it at the Setting of the Sunne The Day is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or came because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of the Sunne In Latine it is Dies à Deo of God as a diuine thing as some also haue deriued the Hebrew word it being the measure which God hath giuen for the world Night is the absence of the Sunne when there is nothing but darknesse which is the priuation of light It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in Latine Nox à nocendo of Hurting because though there bee singular vse of it yet in comparison of the day it is not so comfortable Day and Night are not here taken properly but Metaphorically and so 1. Day is taken for Prosperitie Night for Aduersitie Esay 9.1 and not vnfitly for as in the Night a man meeting with his friend Colos 1.12 neither knowes nor salutes him so is it in Aduersitie Thus Heauens blisse is called Light and the Paines of Hell Darkenesse Matth. 25.30 2 Day also is taken for Life Iohn 9.4 and Night for Death as the Poet Soles occidere redire possunt Nobis cum semel occidat lux breuis Nox est perpetua vna dormienda 3 Night is taken sometimes for this life and Day for the life to come as Psal 49.14 though wicked men prosper here yet illo manè in that morning the vpright shall haue the vpper hand of them In that morning that is in the day of the Resurrection which shall neuer haue a Night 4 Sometimes also Night is taken for the time of the law Malachy 4.2 and Day for the time of the Gospell so is the law called the time of shadowes Heb. 10.1 Ambr. tom 1. l. exhor ad virg non procul ab initio and the time of the Gospell the day of saluation 2 Cor. 6.2 as Christ is some where called the Sunne of righteousnesse and Saint Ambrose expounds that of the Psalme Day vnto day vttereth speech and night vnto night sheweth knowledge thus Day that is one Christian teacheth another Christian and night that is one Iew teacheth another Iew. 5 And sometimes these termes are thus taken namely the night for the time of our vnregenerate estate when wee were without faith repentance c. and Day for the time of our regeneration and conuersion to God as is manifest in these places 2 Cor. 4.6 1 Thess 5.5 2 Pet. 1.19 Ouid. 6. Metam Ignorance and rebellion are called night by the Poet. Proh superi quantum mortalia pectora caecae Noctis habent The question is how Day and Night are taken here by our Apostles for interpreters iudge diuersly But not the first way though to be without grace be the greatest aduersity can be fall vs and on the contrary Nor the second though indeed onely beleeuers liue and vnbeleeuers are dead in sinne Nor the third because the Resurrection is not our morning our morning is in this life for here we haue some light of Grace Nor the fourth which interpreters ancient and later haue much stood vpon For first the night of Iewish ceremonies is not onely farre passed but cleane gone and ended Secondly Paul wrote principally to the Gentiles
who had no night of ceremonies Thirdly Paul sets downe verse 13. what be the works of the night hee meanes viz. Chambering and wontonnesse gluttony and drunkennesse c. We therfore take the fifth and last to be the true meaning of this place The Night is farre spent the Day is at hand The Apostles so speakes to note the goodnesse and yet the imperfection of our estate It is not so Day with vs but that we haue much darknesse nor so Night but that blessed be God wee haue some light some knowledge some Faith some power against sinne c. Our estate is excellently called by the Fathers Crepusculum which is a middle time betweene darknesse and light it is as the grey morning with vs betweene the darknes of sin and the light of the vision and glory of God Infidelity is midnight Faith is the morning The vision of God is as High noone If we looke vpon Infidelity it is day with vs If to the blessed vision of God it is as night The Angels haue a day which we haue not yet and we haue a day which Turkes and Infidels haue not yet Infidels see nothing We see in part The blessed in heauen see all things The time of Infidelity Doctr. is darke night and the time of grace as the comfortable day Act. 26.18 Paul is sent to the Gentiles that they may turne from darknesse to light Eph. 5 8. Yet were sometime darknesse but now are yee light in the Lord. As the euening was before the morning Vse 1 so first it is night with vs through our corruption before it be day with vs by grace No man is borne in this day but as when darknesse was vpon the face of the deepe God made the light by his word so by the preaching of his Word hath he turned our spirituall darknesse into light according to that comfortable saying God 2 Cor. 4.6 who commanded the light to shine out of darknesse hath shined in our hearts to giue the light of the knowledge of God in the face of Iesus Christ The Creation of light no greater worke then thy conuersion Be thankfull to him who by his word hath brought thee which satest in darknesse and in the shadow of death into the comfortable light of sauing grace Happy are beleeuers Vse 2 vnbeleeuers and wicked men are most miserable when these with the Aegyptians are vnder darknesse which may be felt then are the children of God with the Israelites in the blessed light of Goshen Truely the light is sweet Eccle. 11.7 and a pleasant thing is it for the eyes to behold the Sunne but darknesse is hideous How tedious to a sick man is the night how desires hee and longs for the Day for light of it selfe cheareth and mitigates griefe so is the time of grace most comfortable As is he who lyeth in the bottome of a dark stinking dungeon so is the man who hath a conscience without the light of grace There is nothing more pure more pretious more delightfull more powerfull then the light Damasc Ort. fid l. 2. c. 7. it is pulchritudo et ornamentum omnis visibilis creaturae the beauty and ornament of euery visible creature said Damascene The best things are called light God dwells in the light Christ is the light of the world The good Angels are Angels of light the Word is light Saints are light Baptisme is light c. and the night or darknesse is contrary To bee bodily blind is a great misery but to bee spirituall blind is an excesse of misery As it is easie to make the blind fall into the ditch so if our eyes spirituall be darkned how great is the darknesse how easily can Satan lead such men into the very pit of hell If thou hast receiued grace shew forth his prayses who hath called thee out of darknesse in to his maruellous light 1 Pet. 2.9 Night and Day are two contrary states Vse 3 It is not possible to bring mid-night and mid-day together so impossible that a man being in the state of sinne and infidelity should bee a good Christian Examine thy estate whether it be night with thee or day thou shalt know this by thy inward affections and by thy outward actions 1 Thou readest in the Psalmes that God makes darknesse and it is night and then all the beasts of the forest creepe forth the Lyons seeke after their prey c. But when the Sunne ariseth they lay them downe in their dennes and then man goeth forth to his worke and to his labour till the euening Looke now to thy heart is pride there malice couetousnesse c. Surely if these beasts be abroad it is night with thee these are not to be seene in the light of grace but are hunted out to Hell the Diuels den from whence they came 2 Thou readest in S. 1 Thess 5.6 7. Paul Let vs watch and be sober for they that sleepe sleepe in the night they that are drunken are drunken in the night Looke now to thy life Ioh. 3.20 Euery one that doth euill hateth the light Iob. 24.14 15.16.17 saith our Sauiour and the theefe the murderer the Adulterer wait for the twilight saith Iob and the morning is to them as the shadow of death If therefore whoredome drunkennesse theft c. be thy practices then certainly it it midnight with thee stand vp from these dead workes that Christ may giue thee light The Night is farre spent Vse 4 the Day is at hand Though wee haue some light yet wee haue some darkenesse which the Regenerate see and bitterly complaine of O the dulnesse ignorance rebellious corruptions that yet remaine wee are not perfectly renewed in euery degree let it admonish vs to proceed in faith and the daily practice of repentance that the Day-Starre may more and more dawne in our hearts Heare the Word and pray that thy light may increase Democritus the Philosopher put out the eyes of his body A. Gellius Noct. Attic. l. 10.17 perswading himselfe that the cogitations and commentations of his minde in the contemplation of nature would bee the more liuely and exact thereby so one way doubtlesse to further the light of the soule is to pluck off the scales of worldlinesse and voluptuousnesse and to put out the carnall eye wherewith with so much doting we behold the things of this world Euery day dresse thine eyes that thou maist see more and more Pre. 4.18 He that is righteous let him be more righteous that he may be like the morning light which shineth more and more vnto perfect day VERSE 12. Let vs therefore cast off the workes of darknesse and let vs put on the Armour of light IN these words are the generall Exhortation issuing out of the Reason contained in the first words of this verse of which before This Exhortation hath two branches according to the two parts of the Reason The night is farre spent therefore cast off
vnnecessary bibbing and quaffing Thy conscience tels thee that drunkennesse is a sinne Obs deceiue not thy selfe as to thinke thou art not guilty vnlesse thou make thy selfe abeast to be depriued of the vse of reason is the highest degree of this sinne but to drinke immoderately is drunkennesse in some degree If by thy constitution and strength of thy braine thou beest able to beare as much drink as two or three men without the alienation of thy mind yet know that thou art not the lesse but the more culpable thereby Remember what the Prophet saith Woe to them that are mighty to drinke wine Esay 5.22 and men of strength to mingle strong drink Gluttony and Drunkennesse Doctr. disgrace the persons and profession of Christians Pro. 23.20 We must not be amongst wine bibbers and riotous eaters of flesh much lesse may wee doe such things Luke 21.34 Take heed lest your hearts be ouer charged with surfetting and drunkennesse 1 Peter 4.3 1 Cor. 6.10 Gal. 5.21 Wee may not genio indulgere be greedy of dainty cates Vse 1 like the rich glutton who fared delitiously euery day It is lawfull vpon occasion to exceed in prouision but neuer lawfull to exceed the bounds of moderate eating Iude. 12. nor without feare to feed our selues The Romanes were greatly faulty herein also the Iewes in the dayes of Esay and Amos. These are belly-gods of whom Paul Phil. 3.19 Epicuri de grege porci Swinish Epicures which know nothing nor intend but curare cutem to pamper themselues with dainty fare And surely so exceedingly are wee of this Nation peccant this way that that scoffe may bee returned vpon vs which was cast vpon the Agrigentiâ—es or men of Megara They build as if they were to liue euer they prouide for their bellies as if they were to dye to morrow But venter paruo contentus si das quod debes non quod potes The belly is content with a little Seneca if you giue it so much as you owe not so much as you can Rich Alcamenes prouided and fed sparingly being asked the reason he answered that it became multapossidentem pro ratione non pro libidine viuere Plato inuited to supper Timothy the Athenian Duke and intertained him with a roote and a sallet but with Philosophicall discourses also for which Timothy gaue thankes to Plato the next day on this manner They which sup with Plato feele themselues the better for it the next day for indeed many through gurmundizing feele themselues the worse many dayes after It hath beene obserued and affirmed that more perish by surfetting then by the sword These examples of the Heathens should admonish vs to beware of excesse whereby we dull our apprehension and vnfit our selues for our duties to God and man The frugality and moderation of the Patriarchs and holy Kings is remarkeable and also of the Christians of former times One instance for many In the dayes of Tertullian Tertull. in Apolog. it was imputed to the Christians that the were prodigall and giuen to belly cheere because of their loue feasts which therefore Tertullian describes thus Non prius discumbitur c. We sit not downe till an assay be taken by prayer to God Wee eate so much as may stay hunger and drink so much as is profitable for the chast and snamefast We are filled so as that we remember that we must worship God in the night we discourse so as they who know that God heares them Post aquam manualem after water and lights euery man is prouoked to sing vnto God something out of the Scriptures or out of his owne inuention by which a triall is made how he hath eaten and drunk Also Grace and prayer takes away and ends the feast and from thence wee depart not to any wanton riotous or lasciuious practices but to the same care of modesty and chastity Vt qui non tam caenum caenauerint quam disciplinam so that you might thinke that they had beene rather at a Sermon or at some Lecture of sobriety then at a Supper Vse 2 Abhorre Drunkennesse and be sober The fearfull effects of Drunkennesse are manifold 1 It wasts our Substance it hath brought many families to lesse then a morsell of bread and hath clothed men of some note with ragges Pro. 23.20.21 Diogenes seeing a bill fastened vpon a drunkards doore signifying that the house was to bee sould I thought said he that he would at last vomit his house also 2 It oucrthrowes health causing Palsies Apoplexies and diuers other diseases as the Physitians witnesse 3 It takes away a mans good name Scurrarum est saith a Father It was wont to be the beggars sinne Hieran ep 83. ad Oceanum according to the Prouerbe As drunke as a beggar but now many that are no beggars are grieuously faulty in this bruitishnes 4 It extinguisheth the light of reason and robbes vs of that pretious Iewell Anima sicca sapientissima the dry soule is the wise soule Many seeme to haue animam pro sale a soule they haue but as salt onely to keepe their bodies from rotting aboue ground They drowne their wits that as the earth oppressed with water is vnfruitfull so they are altogether vnprofitable Nabuchodonosor was not more a beast then is a drunkard 5 It is the sountaine of all luxurious and filthy doings and the cause of much sinne In it is excesse of riot saith Saint Paul Ephes 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drunkards are many of them of the principallest factors for the Diuell for hauing beene ouertaken themselues they neuer cease labouring to make others the children of hell like themselues and therein after a hellish manner reioyce Consul Amb. l. de Elia Jeiunio ca. 11. Amb loc cit c. 17 These are they which knowe no way to honour their friends but by arinking their healths against which Ambrose declaimes and this forsooth is to be done by threes which Saint Austin calles a filthy custome the poyson of the Diuell and the vnhappy vse of the Pagans he saith farther Aug. ser 231. de tempere adâ— sinem Quicunque hee in suo conuiuio aut alieno fieri acquieuerit diabelo se sacrificasse non dubitauerit that is whosoeuer shall consent to such healths-drinking by threes at his owne or at any other mans table let him not doubt but that hee hath by so doing sacrificed to the Diuell and therefore hee adiureth his hearers by the dreadfull day of iudgement that they banish this heathenish custome It damnes the soule 1. Cor. 6.10 Gal. 5.20 Howle therefore you drunkards for the misery which shall come vpon you when euery drop of wine or beare immoderately taken shall be recompensed with a sea of wrath If thou desirest to be able to serue God in prayer faith abhor drunkennes for a drunkard is a very Atheist these are they which in Esayes and Pauls time denyed the prouidence of God 1 Cor. 15.32
Lact. in carm paschal Fulgentes animas vestis quoque candida signat Et grege de mueo gaudia pastor habet And these Inde parens sacro ducit de fonte sacerdos Infantes niueos corpore Paulinus corde habitu And Saint Ambrose speaketh of it as of a Ceremony generally receiued and vsed in his time which was about some 370. yeares after Christ and therefore M. Zanchy might wel say of the white vesture Amb. tom 4. lib. de ijs qui initiantur mysterijs cap. 7. Zanchius in explic ep ad Eph. ca. 5. Credo fuisse in illa vetustissima Ecclefia vsitatam I beleeue that it was ordinarily vsed in that most antient Church meaning the time next after the Apostles The manner was this so soone as any was baptized hee receiued of the hands of the Priest a white vestment where such Ceremony is yet vsed the Priest saith thus at the deliuery of the white garment Accipe vestem candidam sanctam immaculatam quam proferas sine macula ante tribunal domini nostri Iesu Christi c. Receiue this white holy immaculate vestment which thou mayst bring forth without spot at the iudgement seat of our Lord Iesus Christ This garment hee was to weare a whole weeke at the end whereof hee came and rendered it to the Priest and in antient time baptisme was administred but at two times in the yeare vnlesse there were necessitie namely at Easter and at Whitsontide and therefore was the weeke after Easter called Dominica in albis as wee yet call the feast of Penticost from this ceremony Whitsontide as I take it This was the antient order so in offensiue was a white garment euen at the Sacrament of Baptisme being there a significant Ceremony and it signified notably three things 1 Liberty that the parties so indued were set free from sinne and Satan by Iesus Christ as the Romanes when they manumitted their bondmen among other tokens thereof Tertull. de resurrectione carnis they put them on a white garment of which Tertullian makes mention 2 Iâ—y for the grace and victory by the holy Sacrament for of both is white a token of Ioy where the Scripture saith Eccles. 9 8. Let all thy garments be white of Victory so saith Christ to the Angell of the Church of Sardis He that ouercometh Reuel 3.5 the same shall be clothed in white raiment 3 Innocency and purity of life that they which were baptized should liue candidè fairly not defiling themselues with sinne but hating the very garment spotted with the flesh To put on Christ then is abundantly to expresse him following in all things the holy rules and patterne which hee hath left in his word Constancy also may be here implyed for we are to put him on as our garments which we tie fast and button to vs. Doctrine in the words of Saint Chrysostome Doctr. Qui Christum induit omnem simul in vniuersum virtutem habet He that hath put on Christ hath together all vertue or To walke honestly is to put on Christ that is to follow his example 1. Iohn 2.6 He that saith he abideth in him that is Christ ought himselfe also to walke euen as hee walked So when Saint Paul dehorts the Ephesians from their Heathenish conuersation hee saith But yee haue not so learned Christ in sense the same with our Put on in this place Christ is all good things to vs He is our King Priest Obs 1 and Prophet our Aduocate our Lord our friend our brother our husband our way our life our meate our apparell as here Christ an absolute example no man may bee so vnto vs Obs 2 not Paul himselfe for we are to be followers of him 1 Cor. 11.1 onely as he is of Christ Here we are taught how to vse Christ Vse 1 so as wee may be the better for him If a man haue money and vse it not or a workeman tooles or a scholler bookes and know not how to vse them what profit are they If thou wouldest vse Christ aright put him on It is not enough to beare him preach for so did many of the Scribes and Pharisies nor to be in his company for so was Iudas nor to eate at his table for so did the man that had not put him on as his wedding garment Mat. 22.11.12.13 and was throwne for it into vtter darknes He must be put on as our Iustification and Sanctification as was said before He hath set vs in the way and hath gone before vs in it and as I may say chalked it out for vs shewing vs by his owne example how we should walke Many can be content to put him on as their Iesus but not as their Lord like naughty seruants letting their Master walk all alone they will not follow him in humilitie patience sobrietie c. But we are in vaine called Christians if we doe not imitate Christ who therefore called himselfe The way vt conuersatio Magistri forma esset discipuli Leo Mag. Ser. 5. in Natiuit Dom. in ipso fine Aug. Volusiano Epist 3. that the conuersation of the Master might be the fashion of the disciple said Leo. Venit hominibus in magisterium adiutorium Christ came to men to helpe and rescue them as a Redeemer and to teach them obedience as a Master said Augustine He that walketh in drunkennesse chambering wantonnesse c. hath put on the Diuell and not Christ for hee nor did nor taught so No maruell if the Heathens committed whoredomes robberies drunkennesse c. for such things are reported of their gods whom they worshipped For which cause said Menippus in Lucian I approued and followed such things for I thought the gods would neuer haue done such things if they had not iudged them to bee good But in as much as the God whom we serue is of pure eyes and cannot behold iniquity and the Master whom wee follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an vnspotted Lambe in whose mouth is no guile who is holy harmlesse and vndefiled wee must needs be damned if we walke contrary vnto him Here are two sorts of men to be reproued Vse 2 First they which put him not on at all of whom in the former Vse Secondly they which put him on but so slouenly as I may say and vnhansomly that they haue no benefit by him Of these some put him on as a cloake or loose garment which they may cast off at their pleasure these are holy day Christians who at good times or when they goe abroad into some company will walke soberly but at other times and in other companies are of another straine But Christ must be a close well-girt garment to vs neuer to be put off by day or by night Some put him on their heads and no farther hauing knowledge but being altogether without the power of godlinesse Some put him on their tongues also they will talke well but their hands and feet and foule
we may enuy and haue iust cause to be ashamed of as a learned man speakes Our Sauiour oft disputed with the Scribes and Pharisies but hee would not turne his Disciples to them and Saint Paul a great learned Apostle disputed daily in the schoole of Tyrannus Act. 19.9 It is not for simple men and ignorant women to dispute of points of religion nor to enter combate with the cunning Brownists It is not for euery Protestant no not for euery Minister or Preacher to dispute with learned Iesuits that haue Schoole distinctions at their fingers ends and trauell in nothing else but controuersies What if thou hast a good wit and a great and strong apprehension praise God for it and so vse it that the Church may be the better not the worse for thee I reade of a Philosopher among the Lacedemonians who boasted that hee could holde argument and dispute of any position true or false a whole day but the Magistrates considering that such a fellow might bee dangerous among the common people to disturb the peace of the state banisht him for it Children delight in kniues which will hurt them and for the most part the weakest are busiest in questioning the laudable customes and orders of the Church Study rather to liue well then to dispute and when thou meetest with thy neighbour spend thy time in conferring not of controuersies or of things which concerne thee not or be aboue thy capacity but of obedience repentance mortification preparation for death and such like VERSE 2. For one beleeues he may eat of all things another who is weake eates hearbes IN this verse begins the Explication of the generall precept of which there are three parts A direction to the strong and weake A speciall dehortation to the strong and a repetition of the precept The Direction is from the beginning of this verse to the 13. The Effect of it is to remedy the offence betweene them by teaching them how to carry themselues one toward another They were both faulty but in this part principally the weak one is taxed In the dehortation the strong In the Direction are two things 1. The cause of their dissention which was the diuersitie of their opinions in things indifferent 2. The remedie or direction it selfe Both these are propounded in two cases the one of meats the other of dayes Of meates in the 2.3 and 4. verses of daies in the rest In that of meates we haue the case and the remedy The case ver 2. The remedy ver 3.4 In the case are set downe the parties dissenting and their opinions concerning meates The parties are the strong and the weake Christian The opinion of the strong that he may eate of all things the opinion of the weake that hee ought not to eate of some meats One that is the strong who for the most part was a Gentile Beleeueth it is not onely his opinion but his faith that is he certainly knowes and is fully perswaded vpon good ground He may eate of all things he hath liberty by Christ to eate of all things wholesome to mans body without scruple or hurt to his conscience But he that is weake for the most part the Iew weake in knowledge Eateth hearbs Not let him eate hearbs as the vulgar Latine vpon which the ordinary glosse makes Paul as a Physitian directing dyet for the repressing of lust But eateth hearbs as being of opinion that some meates were vncleane and therefore not to be eaten Some thinke that these weake ones ate no flesh at all but onely hearbs some which is likelier that when they could come by no meat but that which was forbidden by Moses that then they chose to eate of hearbs which wee read not to be forbidden They abstained not as Pythagoreans holding the passing of mens soules into beasts sometimes of which opinion Herod smelt of when hee thought that Christ had beene Iohn nor as Marcionites and Manichees who held flesh to be vnlawfull and to haue come from an ill beginning whom Augustine confutes in his bookes against Faustus but they abstained for the reuerence of Moses law Some hold opinion that the Fathers had no liberty to eate flesh before the flood and some that no beast was actually carniuorous before that time But it is manifest that after the flood liberty to eate of euery mouing thing that liueth was granted vnto them De vtroque consule Pererium in Genesim lib. 4. de creat hom num 256. et lib. 14. de car esu nu 9. ad num 26. Gen. 9.3 Afterwards when God chose the people of Israel to be a peculiar people to himselfe he forbad them certaine beasts and fowles both for sacrifice and with certaine fishes for meat of which Leuit. 11. Deut. 14. There are foure reasons alledged why God forbad some fowles beasts and fishes to be eaten of the Iewes First to acknowledge Gods Dominion Secondly to inure them to obedience Thirdly to teach them to liue holily since their diet must be so choice much more must their liues Fourthly to distinguish them from other people and that they might abhor the fashions of the nations This difference of meats was taken away by Christ Mat. 15.17 Act. 10.11 1 Tim. 4.4 and the liberty granted to Noah renewed as appeares in the New Testament But the Iew did not well vnderstand that point and so the Church of Rome others also were exceedingly troubled In the Church of God vpon earth there are alwaies some which thinke one thing Doctr. and some another So was it in Pauls time at Rome as appeares in this place and at Corinth what differences of opinions were about things offered to Idols and some maine fundamentall points may appeare in Pauls first Epistle to the Corinthians And after this before two hundred yeeres were expired after the Incarnation of Christ what variance in opinions concerning the time of keeping the feast of Easter was in the Church Euseb bist eccl l. 5. ca. 21 22 23. with the arrogancy of Victor Bishop of Rome about the same Eusebius makes mention It were infinite to reckon the sundry opinions which haue at all times beene in the Church In Germany to this day there is irreconcileable difference of opinions concerning the presence of Christ in the Sacrament and concerning the breaking of the bread which is doubtlesse of the integrity of the Sacrament And at this very time none can be ignorant of the difference of opinions in the Lowcountries about the doctrine of Arminians and in our owne Church about Church-discipline and ceremonies though through the great blessing of God the vigilant care of our gratious Lord King Iames and the worthy diligence of our Reuerend Bishops and other learned men both these places are notably quieted estabilished But thus it must be to the end for Pauls reason viz. That they which are approued may be made manifest 1 Cor. 11.19 Saint Paul attributes faith to the strong Vse 1 he
appointment and obseruation is indifferent and so the Church hath power and the Christian Magistrate to constitute them as things seruing to the promoting of the worship of God as that there might be assembling together for the reading of holy Scripture for prayer and preaching of the word No man will deny but that it is conuenient to celebrate the memoriall of the Passion and Resurrection of our Sauiour on some particular day But if euery man should choose his owne time there would be confusion Therefore for order in the Church Consule Zanch. tom 4. in 4. praeceptum pag. 668. seq and for diuers benefits accrewing thereby it is very fit that there should be some Holy dayes appointed to be obserued besides the Sabbath 1 Hereby our selues our seruants our cattell haue rest which is one of the ends of the Sabbath The Iewes had need of such addition of dayes of rest and therefore God instituted diuers holy dayes and so haue we need also 2 Faith and good manners are furthered hereby Aug. Ianuario Epist 118.119 whatsoeuer is not contrary to Faith and good manners may be done saith S. Augustine but hereby they are builded vp by publique prayers reading and preaching of the Word 3 Hereby the loue and ioy of Christians is increased Hieron com in Epist ad Gal. c. 4 through their mutuall beholding one another as Hierome affirmeth 4 The poore haue the more time to bee instructed in Religion 5 Hereby the principall patefactions of God and benefits which he hath bestowed vpon vs also the holy vertues of the Saints are being vpon such dayes inculcated made the better knowne vnto vs. 6 Hereby wee keepe conformitie with the Primitiue Church and with the Fathers from whom to dissent in things indifferent which may be vsefull vnto good life were arrogancy and indiscretion But some Holy dayes are called by the names of Saints Obiect They are dedicated not to them but to God Answ they are called after their names because their story is then commended to the Church and on those dayes wee make no supplication to the Saints but onely praise God for them and pray for grace to imitate their vertuous and holy liues as did the Antients But here the errour of the Papists and Anabaptists and Familists is to bee taken heede of These will haue no holy and festiuall dayes They will haue too many troubling the Church with their single and double feasts c. putting Religion in the day and dedicating it not to God but to the Saint yea sometime to such a Saint which neuer was vpon earth or neuer shall bee in heauen also they preferre the reuerence of many of their holy dayes before the Sabbath Neglect not thou the holy daies appointed in our Church but yet make a difference betweene the Lords day and them For that is called the Queene of dayes Ignatius And therefore as is the Virgin Mary blessed amongst women so is the Lords day amongst other holy dayes for the dignitie whereof the whole weeke among the Iewes was called Sabbatum the Sabbath as some Learned haue obserued Tremel in annot ad suam Syram trans Noui Test Mat. 28.1 the dayes of the weeke being thus distinguished prima Sabbati secunda Sabbati c. It is requisite there should be some holy dayes for order sake and gouernment 1. But not ouer many that the Church be not burdened 2. Holden indifferent in their owne nature that Christian libertie be not indangered Diuersitie of opinion for obseruation of daies and such like indifferent things Vse 1 ought not to breake charity and vnity among the Brethren when that we doe is of conscience Hereof we haue a notable example of Polycarpus and Anicetus Bishop of Rome who differing in opinion and obseruation of dayes and fasting yet continued in loue and maintained vnitie as witnesseth Irenaeus in a Letter written to Victor Bishop of Rome yea and Irenaeus giueth this testimonie to the Church then and before his time that all such which held contrary obseruations Luseb hist eccl l. 5. c. 23. Socat schol hist Eccl. l. 5. c. 21. did notwithstanding hold fast the bond of loue and vnity Holy dayes are religiously to be obserued to the Lord according the end of their institution Vse 2 But many make them daies of vanity and carnal delight least of all thinking of glorifying God so that God is more prouoked in one of them nay on the Lords day it selfe by some wicked wretches then all the weeke after When a man walks according to the warning of his conscience Vse 3 although he erre in doing yet his religious and well nurtured conscience pleaseth God In things wee discerne not nor conceiue it is good for a man to walke according to his conscience so that he neglect not to be rightly enformed and bee ready to obey when it shall be otherwise reuealed The Iew may not vse Christian liberty till he may enioy it with a good conscience For it is better to follow an erring conscience when it cannot be informed and corrected then to doe against conscience In all things giue thankes Vse 4 without which all things are impure both our meat and our abstinence also and with it euery creature of God is good vnto vs 1. Tim. 4.4 as the Apostle witnesseth Many little better then Atheists and like vnto Swine sit downe to their meat without any acknowledgement of the giuer of it Doe thou giue thankes For 1 Thus they did in old time 1 Sam 9.13 Mat. 14.19 Luk. 24.30 Act. 27.35 Plutar. in Symp. Samuel must blesse the sacrifice before the people will eate Our blessed Sauiour alwayes gaue thankes before meat The blessed Apostle Saint Paul vsed so to doe as we reade of him in the Acts. Yea the very Gentiles vsed not to eate till they had offered a part as first fruits vnto their gods And I haue read that the Turkes vse thanksgiuing or some forme of benediction before they eate 2 Thereby thou acknowledgest that God by his prouidence maintaineth and preserueth thee Cornel. Cor. a lap com in 1. Tim. c. 4. 3 By this thy meat becomes wholesome and nourishing to thee which otherwise would be as a stone For man liueth more by Gods blessing then by bread Mat. 4.4 4 Hereby thou hast alwaies a table prepared Chry. hom 79. ad pop Ant. For as Chrysostome saith Mensa ab oratione sumens initium et in orationem desinens nunquam deficit c. Where men begin and end their refections with prayer there shall be no want 5 By this our mindes are furthered to some holy meditation while we are eating drinking as of labouring for the meat which perisheth not of our mortality Aug in Regula Monacharum Ep. 109. of eating bread in the Kingdome of Heauen For which purpose the Antients vsed to haue a Chapter read out of the Bible in the time of their meales as