which be above requitall 546 Ruptures betwixt great ones are alwayes dangerous whose affections perchance by the mediation of friends may bee brought againe to meet but never to unite and incorporate 547 Princes the manner of whose death is private and obscure fame commonly conjures againe out of their graves and they walke abroad in the tongues and braines of many who affirme and beleeve them to be still alive 548 Royall goodnesse is much more prone to smile then frowne yet yeelding to both in fittest seasons 549 Alexander Severus a worthy and learned Emperour was wont to say That hee would not feed his servants with the bowels of the Common-wealth 550 Generally active nations are strongest abroad and weakest at home 551 It is not the firmenesse of the stone nor the fastnesse of the mortar that maketh strong wals but the integrity of the inhabitants 552 The Genius of old Kingdomes in time groweth weaker and doteth at the last 553 As it was a signe that Sampson meant to pull downe the house upon the heads of the Philistims when he pulled downe the Pillars that bare up the roofe so its a shrewd signe that God is about to ruine a State when he takes away those that are the Pillars and props of it 554 As hee is a strong man whose joynts are well set and knit together not whom nature hath spunne out all in length and never thickned him so it is the united and well compacted Kingdome entire in it selfe which is strong not that which reacheth and strideth the farthest 555 It s better to bee Scripticall then Definitive in the causes of Gods judgements 556 Many men by surfeiting digge their owne graves with their teeth 557 Many wicked men are like Hawks of great esteeme whilst living but afterwards nothing worth the godly are like to tamer foules which are husht forth and little heeded whilst living but after death are brought into the Parlour 558 The wise man being asked returned this as the most profitable observation as he could make upon the sight of Rome flourishing that even there also men died 559 There stands in one end of the Library in Dublin a globe of the world and a Sceleton of a man at the other which shews that though a man were Lord of all the world yet hee must dye 560 As it is not a losse but a preferment and honour for a married woman to forsake her own kindred and house to goe to an husband so it s not a losse but preferment for the soule for a time to relinquish the body that it may goe to Christ who hath married it to himselfe forever 561 Good done at our end is like a Lanthorne borne after us which directs them that come behind but affordeth us very little light whereas the good done in our life time is like a Lanthorne borne before us that benefits both them and us equally imparting light to either 562 Death is the greatest losse that can bee to the worldly man it is the greatest gaine that can be to the godly man 563 Gods children as by death they are rid of corruption so after death they have no need of correction 564 Death is the best Physician to the godly it cures them not of one disease but of all and of all at once not for once only but for ever yea it cures them of death it selfe 565 A man may have a three-fold being A being of nature A well Being of Grace and the best Being of Glory our Birth gives us the first our New-birth the second our death the third 566 It s no life but death that severs a man from Christ whilst he liveth and it s no death but life that bringeth a man home to Christ when he dieth 567 Man is nothing but soule and soile or Breath and Body a puffe of wind the one and a pile of dust the other 568 Doe not that to day that thou mayest repent of to morrow yea doe not that to day that it may bee too late to repent of to morrow 569 Considering the frailty of our lives it s no marvell that death meets with us at length it s rather marvell that it misseth us so long 5â—0 Wee are sure to dye not because we are sick but because wee live for a man may be sick and not dye but what man lives and shall not see death 571 Sinne and Death are as needle and thread the one entring before is a meanes to draw on the other nor would one follow if the other went not before 572 None come into life but by the perill of death and some are carried from the wombe to the Tombe from Birth to Buriall Ioâ— 10.19 573 As for our Lands so for our lives wee are but Gods Tenants at will 574 Mans life is as a day dayes are not all of one length neither is there lesse variety in the length and size of mens lives 575 When wee have children at nurse or school when trouble or danger is in those places where they make their aboad wee send for them home that they may be in safety so God cals some of his children out of this world thereby taking them away from eevill to come Isa. 7.1 576 When our houses are in danger of firing wee remove our treasure and Iewels in the first place into places of more security so where Gods wrath like fire is breaking in upon a place he removes his children to heaven a place of greater safety 578 Death will doe that all at once which Grace doth now by degrees 578 Ambrose at the point of death said to his people I have not so lived among you that I should be ashamed longer to live with you nor am I affraid to die because wee have a good Master 579 Death is the Lady and Empresse of all the world her treasure is without surrender and from her sentence there is no appeale 580 Because God defers punishing men deferre repenting and spend the most precious of their time and strength in sinning and then thinke to give God the dregs the bottome the last sands their dotage which themselves and friends are weary of 581 Gods children are never better delivered out of their troubles then when they seeme not to be delivered at all when they are delivered out of them by death 582 A good mans death is like musicke though it consist of sharpes yet it ends in a Diapason and with a sweet close 583 When an ordinary man breakes ranke and dies there fals a vapour but when a good man dies ther fals a starre when Israel departed from Egypt they robbed the Egyptians and when a good man shakes off the world hee robs the world 584 As all the fresh Rivers run into the salt Sea so all the honour of the world ends in basenesse all the pleasures of the world in bitternesse all the treasures of the world in emptinesse all the garments of the world in nakednesse and all the dainties and delicates
scourge and a salue a curse and a Saviour is the best way to humble and convert a sinner 37 As a body in the grave is not pained nor dis-affected with the weight and darknesse of the earth the gnawing of wormes the stinke of rottennesse nor any violence of dissolution because the principle of sense is departed So though wicked men lie in rotten and noisome lusts and have the guilt of many millions of sins lying on their soules yet they feele nothing because they have no spirit of life in them 38 If Gods grace prevent sinners before repentance that they may returne shal it not much more preserve repenting sinners that they may not perish 39 As the sweetest wine in an aguish palate tasts of that bitter humour which it finds there So lusts and curses interweaving themselves in a wicked mans hands take away the sence of their simple goodnesse turne their table into a snare and the things which should have bin for their good into an occasion of falling 40 As in vntilled ground there are ill weeds of all sorts yet commonly some one that growes rifer and ranker then all the rest So in the soule of man there are spirituall weeds of all sorts yet usually some one pestilent humour more predominant then all the rest which if once mastered in us the other petty ones will bee the easilier subdued 41 Every one say some hath his owne Balsome in him but it s most sure that every one hath his owne bane in him 42 As the earth though but a Center or point to the heaven yet is a huge body of it selfe So there is no sin though but a mote in comparison of some other yet is a beame in it selfe 43 Though sinne in the Godly bee plucked up by the root yet it s not wholly pulled out though dejected in regard of its regency yet not ejected in regard of its inherence 44 As when wine is poured out of a cup the sides are yet moist but when it s rinsed and wiped there remaines neither tast nor tincture so that glimmering of divine light left in a naturall man is so put out by obstinacy in an evill course that not the least sparkle thereof appeareth 45 As the spider sucks poison out of the most fragrant flowers or as a foule stomacke turns good food into ill nourishment so wicked men make ill conclusions of good promises and perverse application of wholsome precepts 46 All the dirt in the world cannot defile the sun all the clouds that muffle it it dispells them all yet sin hath defiled the soule that as farre passeth the sun in purenesse as the sun doth a clod of earth yea the least sinne defiles it in an instant totally eternally 47 The deluge of waters which overflowed all the world washed away many sinners but not one sin and the world shall be on fire yet all that fire and those flames in hell that follow shall not purge one sin 48 Though the old wals and ruinous palace of the world stand to this day yet the beauty the glosse and glory is soiled and marred with many imperfections cast upon every creature by mans sin 49 All the evills in the world serve but to answer and give names to sin It s called poison and sinners serpents it 's called a vomit and sinners dogs the stench of Graves and they rotten sepulchers sin mire and sinners sows sin darknesse blindnes shame nakednesse folly madnesse death whatsoever is filthy defective infective or painfull 50 By how much the soule exceeds all other creatures in excellency by so much sin which is the corruption poison sicknes and death of it exceedeth all other evils 51 When Eudoxia the Empress threatned Chrysostom goe tell her saith he nil nisi peccatum timeo I feare nothing but sinne 52 As bring one candle into a roome the light spreads all over and then another and the light is all over more increased So every sin in us by a miraculous multiplication inclineth our nature more to sin then it was before 53 All things in the world if they bee great then are but few if many then are but small the world is a big one indeed but yet there is but one the sands are innumerable but yet small but our sins exceed both in number and nature infinite and great 54 Wicked men live upon the creame of sin and having such plenty then picke out none but the sweetest bits to nourish their hearts withall Iames 5.5 55 As the killing of a King is amongst men a crime so hainous that no tortures can exceed the desert of it all torments are too little any death too good for such a crime so sin which is Dei cidium a destroying of God so much as in us lies is so hainous that none but God himselfe can give it a full punishment 56 As a cloth is the same when its white and when died with a scarlet colour yet then it hath a tincture given it that is more worth then the cloth it selfe So when a man sins not knowing the law the sinne is the same for substance it would be if he had knowne it but that knowledge makes it of a scarlet colour and so far greater and deeper in demerit then the sinne it selfe 57 A sinne against knowledge is when knowledge comes and examines a sin in or before the committing of it brings it to the law contests against it cōdemnes it and yet a man approveth and consenteth to it 58 As nature elevated by grace riseth higher then it so being poisoned with sin it is cast below it selfe 59 To sinne against mercy of all other increaseth wrath for such must pay treasures for treasures spent as lavishly they spend riches of mercy so God will recover riches of glory out of them 60 Gods servants are noble and free though fettered in chaines of Iron as the slaves of sinne are base prisoners though frollicking it in chaines of gold 61 Sinne is the spawne of the old Serpent the birth of hell and the vomit of the Devill 62 Sinne is more hatefull to God then the Devill for hee hates the Devill for sinnes sake not sin for the Devils sake 63 Sinne is like a Serpent in our bosoms which cannot live but by sucking out our life blood 64 Hee that is under the dominion of his lusts never yet resolved to part with them 65 One little hole in a ship will sinke it into the botome of the sea and the soule will be strangled by one little coard of vanity as well as with all the cart roaps of iniquity 66 When a man dives under water hee feeleth not the weight of it though there bee many tuns of water over his head whereas halfe a tub of it taken out of its place and set upon his head would bee burthensom so whilst a man is over head and eares in sinne he is not sensible of nor troubled with the weight of it but when hee begins to
when hee received them as vapours that arise out of the earth the heavens returne them againe in pure water much better then they received them 237 Hee that gives his heart to God hath as much liberty and as much power of his owne heart as hee that followes lusts 238 Let a thousand lines come to one point every one hath the whole yet there is but one that answereth all so it is with the Lord though there be many thousands that the Lord loves yet every one hath God wholly Now as hee is to them alone so he expects that they should give themselves to him wholly 239 Gods performance and remembrance goe together as the light and the sunne so that in giving helpe to man it s enough that God remembers him whose memory and mercy are as it were but one act 240 Gods booke is not like a Merchants booke wherein is written both what is owing and what he oweth himselfe for God in mercy wipes out what we owe him and writes onely that which hee owes us by promise 241 God shewes more mercy in saving some when hee might have condemned all then justice in judging many when he might have saved none 242 Where God multiplies his mercies and men multiply their sins there God will multiply their miseries 243 The Hebrewes observe that all the letters in the name of God are litterae quiescentes letters of rest because God is the only center where there the soule may find rest 244 Ther is no true godlines where there is not contentment of mind no true contentment of mind where there is not godlines 245 The holier that men are the happier they are and the more godly they are the more true and sound contentment they are sure of 246 There can bee no cōtentment wher any want is nor freedome from want where sufficiency is not as there is not in the creature 247 God alone is the chiefest good and the chiefest good is each ones utmost ayme and therfore our desires cannot be staid till wee come home unto him beyond whom wee cannot possibly goe 248 As a stomack that hath beene enlarged to full diet lookes for it and rises more hungry from a slender meale so communion with God enlargeth the faculties and makes them more capable of greater joyes and therefore the creature is lesse able to fill the hearts of such then of others which never had this communion with him 249 Gods name is I am because hee is all things to all men that they want 250 As Noah when the deluge of waters had defaced the great booke of nature had a coppy of every kind of creature in that famous Library of the Arke out of which all were reprinted to the world so he that hath God hath the original coppy of all blessings out of which if all were perished all might easily bee restored 251 The heart is a Pyramis inverted large towards heaven but contracted to a point towards the earth let God raine a large influence of grace upon us and we should be at a point for earthly things 252 As ayre lights not without the sun nor wood heats without fire so neither doth any condition cōfort a man without God 253 Let our desires bee what they will if that which wee have suite with them its comfortable 254 When a woman marrieth a trades-man or excellent Artist she thinkes it a good portion and as good as if hee had much money so they that have the Lord for their portion have enough if they have nothing else 255 As Hagar when the bottle was spent fell a crying she was undone she and her child should perish there was a fountaine neer but she saw it not till God opened her eyes so when our bottle is dryed up in such meanes as we depend upon wee presently say there is no hope though the Lord the Fountaine is neere unto us if wee had but our eys open to see him 256 As a dropsie man after he is brought into health is content with lesse drinke then hee was before so godlinesse brings the soule into a good temper removing lustful humours giving him that content that before he wanted 257 As the Bee if it found honey enough in one flowre would not fly to another so the nature of man if it found sweetnesse and contentment and comfort enough in God it would not turne from him to the creature 258 If the sunne bee wanting it will bee night for all the stars so if the light of Gods countenance be wanting a man may sit in the shaddow of death for all the glyster of worldly contentments 259 As women when they have good meat to eat doe sometimes long after ashes and coals and such things so when God compasseth a man about with mercies if hee suffer an inordinate appetite to take hold of him his soule may have blessings present and yet receive no comfort from them 260 Gods enemies may have abundance but they are but land-flouds of comfort they make a great shew and have some reality of comfort in them for the present but like ponds or land-flouds are quickly dryed up but the springs of comfort only belong to the Saints to whom they are renewed from day to day 261 As fire under water the hotter it burnes the sooner it is extinguished by the over-running of the water so earthly things raise up such tumultuary and disquiet thoughts in the minds of men as at last extinguish all the heat and comfort which was expected from them 262 All those phantasticall felicities which men build upon the creature prove in the end to bee but the banquet of a dreaming man nothing but lies and vanities in the conclusion 263 Though a man have riches and thinke himselfe so sure of them that they cannot be taken away yet they are like a flock of birds in a mans ground which he cannot promise to himselfe any certainty of because they have wings and may fly away Pro. 23.5 264 The glory of this world is like a rotten post that shines indeed but its only in the darke 265 If we lay our selves loaden with the utmost of all earthly excellencies and felicities in the one scale of the ballance and vanity in the other vanity wil weigh us downe 266 They which eagerly pursue the worlds vanities are like children following butter-flies which after all their paines they may misse and if they catch it s but a fly that besmeares their hands 267 When the world cannot bring truth of happinesse for her Champion to overthrow us and draw us from God shee will bee sure to deale with her old Chapman the falsehood of the flesh and so if wee take not heed will over-reach us in our bargaine 268 King Henry the fourth of France asked the Duke D' Alva if hee had not observed the Eclipses No said he I have so much to doe upon earth that I have no leisure to looke up to heaven so its true with many
Christians which are drawing lines in the dust with Archimedes till destruction seaze upon them 269 As the Lapwing hath a Crowne upon the head and yet feeds upon dung so to be crowned with honour from God and yet to feed upon the dung of the world as basely as other men doe is unseemly for a Christian 270 Earthly things must neither be sought with the height of designe nor height of desires which like a precious box of oyntment must not bee powred out upon those things nor with height of devoir spinning out our soules as the Spider to catch a fly nor spending the first borne of our thoughts upon them 271 There is a prodigious property in worldly things to obliterate all notions of God out of the heart of man and to harden him to any abominations 272 Christians should beware of plunging themselves into a confluence of many boisterous and conflicting businesses as Pauls ship where two seas met lest the Lord give over their soules to suffer ship-wrack in them or stripping of them of all their lading and tackling breake their estate al to peices and make them get to heaven upon a broken planck 273 Too much eager love and attendance upon the world robs many Christians of golden opportunities of encreasing the graces of their soules with more noble and heavenly contemplations on Gods truth and promises on his name and attributes on his word and worship of rouzing up their soules from the sleepe of sinne of inflaming their spiritual gifts of enjoying communion with God of mourning for their sinnes of besiegeing and besetting heaven with their more ardent and retyred prayers of bewayling the calamities the stones of Syon of deprecating and repelling approaching judgements and of glorifying God in all their wayes 274 A man comes to the world as to a Lottery with an head full of hopes and projects to get a prize and returnes with an heart full of blanks utterly deluded in his expectation 275 The world useth a man as the Ivie doth an Oake the closer it gets to the heart the more it clings and twists about the affections and though it seeme to promise flatter much yet it indeed doth but eate out his reall substance and choake him in the embraces 276 He who lookes stedfastly upon the light of the sunne will be able to see nothing below when hee lookes downe againe and the more a man is affected with heaven the lesse will hee desire or delight in the world 277 As a cloud exhaled by the sun hides the light of the sun which drew it up so the great estates and temporall blessings of God to eviâ—l men serve but to intercept the thoughts and to blot out the notions and remembrance of him that gave them 278 If there were no earth there would bee no darkenesse for its the body of the earth that hides the sunne from our view and the light of Gods word and graces would not bee eclipsed if earthly affections did not interpose themselves 279 As boyes that steale into an Orchard stuffe their sleeves and pockets with fruit hoping to get out with it but when they come to the doore meet with one that searcheth them and sends them away empty so many hoard up riches and thinke long to enjoy them but ere long goe hence and meet with death which strips them and suffers nothing to passe with them but a sorry shirt which yet they have no sense of nor are better for it 280 When the body hath a wen or a wolfe in it al the nourishment is drawn to that and the body growes leane and poor so when a mans heart is taken up with the world it eats up and devoures all the good thoughts and intentions of the mind and the hidden man of the heart is starved and pin'd in the meane time 281 Gold can no more fill the heart of man then grace his purse 282 When we see a servant follow two Gentlemen wee know not whose man he is but their parting will discover to whom hee belongs so when death shall sever the owner from the world then will riches revenues c. and all outward bravery cleave to the world and leave him as poore a wretch as when he first came into the world 283 Worldlings houses are alwayes better ordered then their soules and their temporall husbandry is alwayes better then their spirituall 284 The deeplier that the drowsie heart of a covetous man doth drink of the golden stream the more furiously its inflamed with spirituall thirst 285 They do extreamly befoole themselves which thinke to have two heavens one in this world and another in the world to come or to weare two crownes of Ioyes whereas Christ himselfe had the first of thorns 286 God puts money into earthen boxes covetous misers that have only one chinke to let in but none to let out with purpose to breake them when they are full 287 On the banks of the dead sea grow those hypocriticall apples and well complectioned dust the true emblems of the false pleasures of the world which touched fall to ashes 288 Most men use their knowledge in Divinity as some doe artificiall teeth more for shew then service or as the Athenians did their coine to count and gingle with onely striving rather to be able to talke of it then to walke by it 289 In some Christians the spring is too forward to hold and the speedy withering of their religion argueth that it wanted root 290 Hypocrites are like the Egyptian Temples painted without and spotted within varnisht without and vermine within 291 None are so mad as to keepe their Iewels in a Sellar and their coales in a closet and yet such is the profanenesse of wicked men to keepe God in their lips only and Mammon in their hearts to make the earth their treasure and heaven but an appendix or accessary to it 292 As a peice of gold may be shaped into a vessell of dishonour for sordid uses so a worke may be compounded of choise ingredients the materials of it commanded by God and yet serve for base purposes and directed to our owne ends it may stinke in the nostrils of God and be jected 293 Men that take upon them the name of Christ and a shew of religion and yet deny the power therof are not only Lyers in professing a false love but theeves too in usurping an interest into Christ which indeed they have not 294 Though nothing but the Evangelicall vertue of the word begets true and spirituall obedience yet outward conformity may be fashioned by the terrour of the law as in Ahab 295 Many who will not doe good obedientially with faith in the power with submission to the will with aime at the glory of him that commands it will yet doe it rationally out of the conviction and evidence of their owne principles 296 An unfruitfull Christian is the most unprofitable creature that is as a Vine is either for fruit or for fuell and
Ministers great pains-takers but like ignoble and hoggish Gadarens they will grumble at every penny expended for the maintenance of the divine candle that wasteth it selfe to give light to them 439 As a little Barke in a small river may doe farre better service then a greater ship so a Preacher that hath but meane gifts may serve meane capacities as well or better then one that hath greater 440 Gods Ministers are Vines that bring forth grapes but Magistrates are the Elms that underprop them Ministers defend the Church with tongue and pen the Magistrates with hand and power Ministers are Preachers of both Tables Magistrates the Keepers the executive power of the word and Sacraments belongs alone to Ministers but the directive and coactive for the orderly and well performance belongs to the Magistrate 441 A Minister is to desire rather to enflame then enforme his Auditors 442 Iacob would not have misliked the corne though the silver had not beene brought in the sacks mouth so a Sermon should not be misliked if it bring corne to feed hunger though the Preachers mouth bring not gold to feed the humour of every wanton Auditor 443 Luther speaking of the Clergy sets a Probatum est upon a most desperate conclusion Nunquam periclitatur Religio nisi inter reverendissimos 444 It s better to loose the lights of heaven then Ministers which are lights to guide to Heaven 445 He that makes use of the light of the Ministery to worke by its hard if hee cannot get so much by his worke as will pay for his light 446 Bishops should bee Lamps to set up light in the Church not Damps to put it out 447 Paradise was the first Parish that had a Sermon in it and Adam was the first Auditors that heard it and the fall of man was the first text and God was the first Preacher upon that text 449 Solon Lycurgus Numa in publishing their Lawes brought many things against the rule of reason but nothing above the reach of nature but Gods Ministers in preaching the Law of God teach nothing against the rule of nature but many things above the reach of reason 450 When Paul preached to Faelix the accused party triumphed and the Iudge trembled but if touched with affecting words he had turned to Christ Faelix had beene happy indeed 451 The Apostles were like fishermen catching many at one draught The succeeding Ministers like Hunâ—smen with much toile clamour running up down al day scarse take one deer or hare ere night 452 The liveless letter forvivacity efficacy comes far short of the living voice 453 As Zenophon saith of Cyrus court that though a man should choose blindfold hee could not misse of a good man â—here so neither can one misse of a good text in the whole Bible wherein there is not a word but it hath its weight not a syllable but its substaÌ„ce 454 Many which will give their Physician leave to tell them of the distempers of their bodies and their Lawyer of the flawes in their deeds yet will not give their Minister leave to tell them that their soules are bleeding to eternall death 453 Many English Ministers may preach of hospitality to their people but cannot goe to the beast to practise their own doctrine 454 Those Ministers that are informed or inflamed rather with the heavenly heat of zeale have a double property 1 Positive for the furtherance of Gods glory and the salvation of others 2 Oppositive against al errour and corruption both in Doctrine and Practise Errores mores 455 Gods Ministers must upon every opportunity use importunity for the raising of sinners out of that dead Lethargy whereinto Satan and an evill custome hath cast them 456 Ministers should be as the Cedars of Lybanus tall and that admit not of any worms yea as the tree of Paradise sweet for tast and faire to look upon 457 The Ministers life is the life of his ministery and Teachers sins are the Teachers of sins 458 Though soules of men be light because materiall yet they will prove an heavy burthen to carelesse Pastors who must answer for them 459 As God is said to hold his peace though hee doe speake when hee doth not punish Psal. 50.21 So hee is said to preach though he speake not when hee doth punish his judgements being reall Sermons of reformation and repentance Mich. 6.9 460 The church here is not in a state of perfection but like the Israelites in the wildernesse the blackest night had a Pillar of fire and the brightest day had a Pillar of cloud 461 The more the Church is afflicted for Christ the more she is affected to Christ 462 Its wisdome for those that are but of the House of Commons to grant a subsidy of sighes for those that are but of the common Councell to take order for a presse of prayers for those that are but private subjects of the Kingdome of Grace to contribute a benevolence of teares towards the quenching of those flames with which the Church of God is on fire 463 As in a paire of Ballances when one scale is up the other must needs bee downe and when one is downe the other is up So if Babell get aloft Ierusalem lyeth low and if Ierusalem rise Babell must fall 463 As the Sonne of Croesus that never spake before seeing one going about to kill his Father through vehemency of tender affection cryed out O man wilt thou kill Croesus So when our Mother the Church is in danger if we have beene dumbe all our life time before yet then wee should have a mouth to open in Prayer for her 464 The Romans lost many a Battell and yet were conquerours in all their warres so it is with Gods Church she hath and may loose many a Battell but in the conclusion the Church shall conquer 465 A man brought many bookes of the Sybils to a King of the Romans and asking a great price for them the King would not give it then the man burnt one halfe of them and asked double the rate for the rest the King refused again and he did the like with halfe of those that remayned and doubled the price againe and then the King considering the valew of them gave him the price he asked so if we forbeare to bid Prayers for the peace of the Church the time may come that wee may be content to bid blood and our whole estates and yet not to doe the Church one quater so much good as wee may now by our prayers 466 As the light of the Sunne doth by reflection from the Moone enlighten that part of the earth or by a glasse that part of the roome from which it selfe is absent so though the Church bee here absent from the Lord yet his spirit by the word doth enlighten and governe it 467 If the people of God fall to remissenesse in life with Ely and from thence to open profanenesse with Phineas then Icabod will follow