Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	word_n	14,376	5	4.0513	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86504	A sermon, preached before the Right Honourable, Thomas Foote, Lord Maior, and the right worshipfull the aldermen, sheriffs, and severall companies of the City of London. Vpon the generall day of thanksgiving, October the 8. 1650. at Christ-Church, London. / By Doctor Nathanael Homes, teacher of the Church at Mary Staynings, London.	Homes, Nathanael, 1599-1678.	1650 (1650)	Wing H2576; Thomason E614_4; ESTC R202565	34,476	51

disputed touching the typicalness of deliverances and the successive performance of promises But how stands affected the other Ministers and ancient Professors The Text tels you plainly But MANY of the PREISTS and LEVITES and chiefe of the FATHERS who were ANCIENT MEN that had seen the first house when the foundation of this house was layd afore their eyes WEPT WITH A LOUD VOICE These learned Ministers and ancient Professors have also some shew of reason for their mourning some semblance of affection and Zeale to the common good namely because it did seem by the platform layd their condition as in regard of magnificence was like to be meaner something then formerly This they thought because they carnally looked upon the outside of things and not to what spiritual glory God might cast upon this second though lesser Temple by sending the Messias to preach in it This Hag. chap. 2. v. 3. c. doth intimate And further they imprudently judged the utmost events of their present mercies by the small beginnings of things Because the foundation of their Temple was less therefore they conclude all things should be from time to time diminished and lessened a most false ground of right judging and determinations These Mal-contents doubt not but that presently and publikely they may prudently enough declare their discontent upon the publike and solemn day of joy and praise By which disjuncture and contrariety of their spirits and manifested acts much people are much amused and amazed So plainly this text of Ezra The Priests and Levites and chief of the fathers that wept wept with aloud voice and many shouted aloud for joy so that the people could not discern the noise of the shout of joy from the noise of the weeping of the PEOPLE But notwithstanding all these things to impede and prejudice this day of mercy and praise at the foundation of the Temple God reserves and raiseth the hearts of a remnant nay a great party to praise who are in this 3 of EZra and Hag. 1.2 encouraged and commended and the non-praisers disgraced there upon record We see by this that whiles men are mistaken in their judgements and distempered in their spirits a great matter will not make them praise But as it runs in the Head we are upon the duty lies upon the HOLY PEOPLE Which is not onely a word of distinction and obligation as we have heard but 3. A word of Notion or Formal consideration under which the Saints must praise Namely 1. Spiritually considered as Holy No distinction of Sects as good men are oft reproached no variety of judgements in non-Fundamentals no differences of forms of Discipline that are not opposite to the Word of God no discriminations of Presbyteries and Congregations so as they be all Saints holy persons should much less shall for future come into consideration to hinder praise All that are holy do must shall and will praise God for mercies All that own Saintship must own their God own their mercies and both in a day of praise lest they forfeit their recognizance of Saintship 2. Civilly considered as people in opposite distinction to Kings Monarchie being turned into Democracie Kingdoms into Commonweals My heart trembles to think of a popular parity a levilling Anarchie to which these times to my terrour much incline among the multitude Histories and ancient examples warn us of such as an immediate precipitation to ruine But a regular Democracie assisted with an occasional Aristocracie in Trust is most safe as some experience may be seen in SwitZerland Venice Low-countries and New-England and most anciently among the Iews in the time of the Judges or something afore Moses being but a Prophet to direct what was the minde and Laws of God and Ioshua but their General in case of War as were after their Iudges Under which notion onely were Kings chosen whiles kept to their proper duty Of degenerated Kings of which Iustin speaks Arbitrium principis erat pro Legibus the Will of the Prince was the Law Nimrod was the first we read of whom the Scripture brands with the disgraceful title of a Mighty-Hunter that is a Man-Hunter a Tyrant Gen. 10.8 The next were the nine Heathen Kings Gen. 14. whiles the holy people kept their Government within the bounds of Families Ibid. in the same 14 Chapter of Genesis And next to them the Kings of wicked Edom that is Esau Gen. 36. The Israelites after desiring of a King in the time of Samuel the Prophet God is displeased at it 1 Sam. 8.5 6 7 8. and gave them a king in his wrath * Hosea 13.11 who proved a great plague to them as God fotetold them 1 Sam. 8. And after how did most of the Kings of Israel and Iudah prove bad and since Christ till now what hath the generality of them done for Christ but much against Christ and true Christians yea and have been the grand oppressors of the world dashing millions of men to pieces in bloody wars to satiate the thirst of their own ambition and enlargement of Dominions No wonder therefore if the world in many ages have declined from Monarchie as in the time of the Maechabees and the Romane State and inclined to a Democracie as among the Athenians of old and Helvetians of late c. Look narrowly unto it and we shall finde that the lowest foundation of the Government of England and some monuments of its superstructure testifie in the behalf of a Democracie amongst us What mean else our Iuries in most Courts our determining things by Vote in other Courts or assemblies of suffrage our Representatives in Parliament our choice of Burgesses of Towns and Knights of the Shire to sit in Parliament our consent asked at the Coronation of our former Kings Will you have this man to be your King our receiving of him with condition to rule according to our Laws our swearing him to that our requiring him to pass in Parliament all the Laws quas populus eligeret that should be agreed by our Representatives in Parliament Yea before the Conquest our Chronicles make mention of several Kings deposed by the people of England judicially Stowes Chron. of Archigallo Merianus c. some for drunkenness and wickedness of life others for laying too heavie Taxes on the Nation And there is a Divine reason above all that Nations should incline to a Democratical Government because God did not onely create us people not Kings but also he hath setled his Decree against Monarchie Dan. 2. where the Image of four metals of Monarchy 't is not said of Antichrist shall be broken to pieces Three are gone the Assyrio-Chaldean the Medo-Persian and the Grecian the feet legs and toes of Iron and of Clay of the Romane to be crumbled and now comes on the tragical stage to that end And all this to be done to make way for Christs visible kingdom on earth Dan. 7.14 compared with our Text and the Revelations thorowout Monarchie hath been

or convinced by spirituall meanes to comply with the Holy people is not a judgement punishment or vengeance according to the language of the Text but an high mercy Sixthly Add to all that God hath already not onely of late but anciently fulfilled this Text literally to make his Holy people subdue Kings Nobles and Nations 1 Chron. 16.21 Psal 105. with many instances in the Old Testament and promises yea Prophesies hee will doe likewise for future of which the Revelation is full as we shall hint by and by From all with all care thus explained this Doctrinall observation naturally springs up Doct. The Lord Jehovah performing his promise of honouring his Holy people to be instrumentall in the overthrow of Kings Nobles and Nations their enemies commands those his holy people reciprocally to praise him For illation and inference t is so eeven to the Text that he that sees the one sees the other And agreeably to the Text the Doctrine sounds of a holy people armed as well as the Text. For confirmation you cannot but see by this time that the Doctrine is the absolute quintessence of the Text and the inmost minde of the very soule thereof and that the Psalme it selfe if looked on but Narratively is in the head and heel thereof the Saints duty of praise and in the middle the heart and liver that minister good blood and life spirits to nourish that praise is The dignities of victories and vengeance and judgements of equity on opposing princes and peoples that the Saints shall attain unto But if this Psalme be looked upon prophetically according to the proper nature idiom and very minde thereof we shall finde it to have a long prospect terminated with nothing but the full salvation and settlement of Jews and Gentiles into a most glorious Church So that if in part it be fulfilled in any eminent atchievements afore that they are but types one greater then another of some greatest thing to come at last They are but as panelia severall Images of the Sun formed in the upper elements the weaker or dimmer next us whereby we look to the next which is brighter and so at last to the Sun it selfe They are but severall marches of the Holy Army of the Lord of Hosts severall Forlorne Hopes and Parties skirmishing and conquering before the whole Field be won in a set Battalio Therefore Israel new delivered from Pharaoh in AEgypt now marching in the Wildernesse towards Canaan praying and fighting against Amaleck assaulting them utterly overthrowing Amaleck in a pitcht Battell Exod. 17. 't is written in tables Exod. 20. I am the Lord thy God that brought thee out of the Land of AEgipt which they carried with them as their Motto in a Standard to presignifie to them what God would in future do for them and by them against the Kings and Nations in their way towards and in Canaan and therefore they should obey his Commandements Accordingly God againe appearing for them inabling them to conquer severall Kings and their Nations as they marched on towards Canaan to wit Sihon King of the Amorites and Og the King of Bashan Numb 21. as after the Kings and Nations in Canaan as we have it in the Book of Joshuah 't is put upon record and turned into a Divine Act or Law still in force unrepealed Psalm 136. to command all Saints in the present Tense in their severall generations then in present being three times together in the beginning of that Psalme Hodu Hodu Hodu that is O now give thanks O now give thanks O now give thanks unto the Lord c. descanting the wherefore the causes Viz. the Victories aforesayd in parts to wit Vers 18. c. O give thanks to him which smote great Kings for his mercy endures for ever And slew famous Kings for his mercy endures for ever which conveniently comprehend the Kings in Canaan having spoken of the overthrow of Pharaoh King of AEgypt afore Vers 15. And then nameth the Kings whom Israel overthrew afore they came into Canaan He slew Sihon the King of the Amorites for his mercy endureth for ever And Og the King of Bashan for his mercy endures for ever And gave their Land for an heritage for his mercy endureth for ever Even an heritage to Israel for his mercy endures for ever Who remembred us in our Low estate for his mercy endures for ever And hath Redeemed us from our Enemies for his mercy endures for ever As if the Psalmist should say These performances are pledges that Gods mercy endureth for ever to make his people doe the like exploytes in future Ages Which very thing of the Israelites Conquests unto the attaining of Canaan the Apostle extends as the true intent thereof downe to all Ages till the Saints or Holy people attaine the Great rest of all Epistle to the Hebrewes Chap. 4. Vers 4 5 6 7 8 9. Where evidently the Apostles designe is to prove that to that day wherein he wrote to the Hebrewes there remained yet a Rest for them c. that were the people of God How doth the Apostle prove it With what premises Marke he layes downe two First because God instituted a rest for his people from the creation But that was but weekly Viz. the seventh day Vers 4. For hee spake in a certaine place of the seventh day on this wise and God did rest the seventh day from all his workes Secondly Because God did give them a certain rest in Canaan for some hundreds of years by Joshua v. 8. by Jesus that is Joshua so in your margin in your Bibles But that rest also was but for a time and since all this God speaks of another rest saith the Apostle v. 5 6 7. namely by David in Psal 95. that people should not harden their hearts to hinder them from entering into his rest From all which premises the Apostle solemnly concludes v. 9. THERE REMAINETH THEREFORE A REST TO THE PEOPLE OF GOD. As if the Apostle should have said for they that have their eyes open and acute can make no less of it that the former RESTS and in particular that in Ganaan were but types of a greater Rest on earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Apostle cannot mean by Rest or SABBATISM as he calls it in the Greek the state of supernal glory as we have demonstrated in another Treatise but to adde one word now he calling this Rest THE WORLD TO COME names it in the Greek with great emphasis * Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That INHABITED WORLD that is to come I speak short in this because I have been large in another Treatise which I hope the world shall see ere long And this name of the world when the Apostle speaks of the world to come is the name used to signifie the world when 't is said all the world was to be taxed Luk. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that 't is the same world wherein the

sixty to one thousand two hundred and ninety and there is made up one thousand six hundred and fifty The third Scripture is in Revel 13.5 To the Beast was given to DO and to ACT so in the Greek See also the Margin of your Bible and Brightman I say to DO and ACT that is to some purpose for fourty two Moneths that is solary moneths thirty dayes to a moneth that is one thousand two hundred and sixty dayes for so one thousand two hundred and sixty dayes and fourty two months are and so are reckoned as all one Rivel 11.2 3. Which one thousand two hundred and sixty days are so many yeers accorcording to Prophetical manner of speech as we may see by the effects viz. the woman fleeing into the wilderness so long and the Witnesses prophesying in sackcloth so long Chap. 11. and Chap. 12. Now the first appearance of Antichrist to be past a childe Vide Eliam Reusnerum Isug Hist in infant Antich and to begin to work and act vigorously was about the yeer 390 after Christ wicked Arrianism denying the Godhead of Christ then about increasing with many other symptomes of Antichrist Adde now 1260 to 390 and thence ariseth 1650. If any do object they do not yet see in this year 1650 the events to answer to the time I shall onely say this which I did at the beginning that then about I expected great things And whether then about already hath not been done great things the binding of a King and some Nobles the change of Kingdoms into Common-wealths the beating of Ireland and Scotland over and over our Fleet a terrour to other Nations c. besides Forrein transactions I leave wise men to consider And what may be by the end of 1650 who can now foretell But if no more should come to passe Exactly within the compass of this year 1650 remember these three things First That the learned Chronologers and Astronomers do know that by reason there is but one day Odds between the end of one year and the beginning of the next and that there are certain odde houres every year beside the three hundred sixty and five that it is a small matter to miscount a year or two in Chronologicall computations Secondly That Inlians fact in common account was something after three hundred and sixty viz. in three hundred sixty and three And others reckon that fourty two months or one thousand two hundred and sixty days did not begin till 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.6 was removed about the year 400. Thirdly That 't is told us in Daniel ch 12. v. 12. That though great things may be done about the year 1650 or a year or two over Yet the blessed time of all on earth is not till 1335 after the daily sacrifice which is fourty five years beyond 1650. Others upon another account make it about ten yeares shorter viz. the ruine of all the open obstinate enemies of God to be down by 1685. Be patient and pious the while Be sure to be on Christs side and of the Holy People You see in the Doctrine Vse Gods goodness and the Doctrine made good now let us put it to good Use to move us to praise God Praise is a Spirituall duty Necessity may make Carnall men More suo after their fashion to pray but onely spirituality by the Spirit makes men to praise So far as men by grace are made angelical and seraphical so far they are complexioned to praise If we be spiritual in truth if we be Gods holy people indeed and sincerity though never so weakly here is much in this Doctrine to direct and erect and raise our spirits to praise God like the day and like our selves For the whole Doctrine is as a Divine Constellation a spiritual Pleìades strongly radiated upon by the sun of the Text and Context That is every word in the Doctrine is a several Star that hath his several beams and influences giving life as well as light to quicken us in this days designe of praise And they are in number seven in nature considerable 1 Word is God commands 2 His Saints or HOLY PEOPLE 3 To praise 4 For his performance 5 According to his promise 6 Of honouring them 7 With such honour And this seventh comes seasonably last in the rere as the entrance to our REST or SABBATISM as the Apostle calls it Heb. 4.9 * So the Greek as we shewed afore Selah so oft in the Psalms signifies to list up All these that we may sing them with SELAH that is heighten our ecchoes of praise sutably to the joyful sound of this day would be considered 1. Typically if I may so speak I mean in a general REPRESENTATION of the systeme and platform of holy praise 2. Antitypically in a speciall answetablenesse of our CONDITION set tuned and fitted to the highest KEY of such a Platform 1. TYPICALLY 1. God Commands And who may more and better Command then He He gives all to us and us to all * 1 Pet. 1 4 5. Gen. 1.1 omnibus p●tentia irresistentiae and hath onely our praise for all He Commands in the Old Creation and all things obey What men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New can disobey 'T is not a Case of Conscience whether we may praise but Gods Command to Conscience In every thing to give thankes 1 Thes 5.18 Intimaring that in every thing there is something that is a just reason of praise And our righteous Master that bids us make Bricks findes us Straw No Precept is without a Promise He hath said he will give and poure out his spirit of grace and prayer into our hearts that enables us to pray and prayse Zech. 12. Rom. 8 Yea Gods very Command is vigorious under the Gospel 2 Cor. 3. 2. Cor. 4.6 It doth not onely drive but draw God will concurre with his own Command Mat. 28.19 Go and I am with you c. And so in other things as Saints experience can testifie who find that in praysing they rise in prayse As Luther sayd Prayer is the best preparation to prayer When we are warm in our Spirituall GEERES we draw strongest Pleasure sayth the profound Philosopher the more 't is acted the more 't is increased Grace is the most active created thing under Heaven and Prayse in a gratious heart the most suddennest thing to take fire If David begin a Psalm of prayse in Gammut he usually ends in Ela. He mainly thrives in that and ascends above himself 2. His Holy-people or Saints or Holy-ones This word is a word Of Distinction Of Obligation Of Notion or formal Consideration 1. Of Distinction Holy-people are the proper persons for prayse These are the Spirituall Choristers The Apostle conjoynes these as inseparable unthankfull unholy Therefore on the contrary 2 Tim. 3.2 these are inseparable Holy ones are thankfull ones The Heathen saw so much of this as to say Ingratum dixeris omnia

there is found no cause of sorrow for either of us But in the middle transactions did Israel fall in battle twice for some secret sin as they did at Ai we ever blessed be Jehovah fell not at all before the Scots Therefore the Israelites might well mourn more and have less cause of rejoycing then we But mark by the way for all the Notion of Brethren the Benjamites mourn not for the fall of the Israelites that we read of 'T is just as if now the contrary minded among us should mourn for the overthrow of the Scots because as they cry they are their Brethren but they never mourn for them few that were killed of us or for our distresses by weather or want of provision for the whole army or for the distresses and wounds of many of us as if we were not Brethren to them Benjamin will not mourn for Israel though in two battles they kill of Israel fourty thousand men Judg. 20. If Israel will they may at last mourn gratis for Benjamin and the mean while for themselves for their twice falling before Benjamin Benjamin regards it not whence I observe that if the Israelites had conquered the Benjamites at those times the Israelites would have saved their mourning and would have been glad of conquest For they are in the case immediate contraries 'T is true that afterwards that the most part of the Tribe of Benjamin were cut off and the whole Tribe even extinct the Israelites mourn But the formal consideration and precise reason would be weighed and heeded especially by men that most pretend to most reason The Israelites cannot mourn for standing up for a most righteous cause nor for Conquering the Benjamites to which God encouraged them by three severall answers bidding them go What then 'T is upon another account 1. A Tribe was cut off The distinction of Tribes being then much preserved to distinguish the comming of the Messias of the Tribe of Judah as was fore-prophesied Now this consideration of Tribes contributs nothing to our case to cause us to mourn or hinder our joy for our victory over the Socts 2. And mainly the Israelites mourned for their Rash COVENANT Which they choseing rather to break then keep they were pacified Judg. 21. But the Israelites were so farre from mourning for the slaughter of the Benjamites that now after all they send twelve thousand men against Iabesh-Gilead to destroy it and in it all both man and woman that had layn with man for that they came not up to help them to conquer Benjamin * Judg. 21. If possibly men may be convinced this would if weighed conconvince them Obj. But there was no solemn thanker for these victories against Brethren Answer Those that make this Objection can tell us if they please that extraordinary duties and daies as of Fasting and Feasting or Praying and Praising are to be taken up by the people of God e●renatâ occasionally as some extraordinary cause is offered by divine Providence So that we are not tyed to rules or example when to set such times apart but as God acts for and makes impressions upon the hearts of his people But if this answer will not serve their turnes we adde that though David blubbred for the overthrow of Absalom as we heard afore 2 Sam. 18. yet after he was not onely Convinced Chap. 19. as hath been declared but in the 22 Chap. hath a solemn psalm of praise for his deliverance from all his enemies in which Absalom must needs be included from the first opposition of Saul down to that day as the Title of the Psalm Canonical Scripture as well as the rest hath it And is twice upon record v. z. there and the 18. Psalm left for all Israel to sing and praise God But to leave disputes the truth is the greatest Core and cause of non-praising God is the corruption of mans heart if the heart be out of tune it will not praise be the cause almost what it will 1 Thess 5.18 though the Holy people are bound and obey In every thing to give thankes much more in greater mercies We have a renowned instance of both in Ezra 3. ver 10. to the end of the Chapter One could not but thinke had not the event shewed the contrary that all the Iewes would have praised God at the laying of the foundati on of their second Temple The Case of the compound of sorrow and joy at the laying of the foundation of the Temple after their return from the Babylont an Captivitie and with an heigth of joy answerable to the depth of sorrow they had been in for the ruine of the first and their long inslavement there But lo in stead thereof a many Mal-contents howle and mourn while others joy A confusion to be wondred at which will more appear and serve this day if we do but shew you barely the roots of ten remarkable observations natively growing there which transplanted by your selves into your own hearts will spring up to a great talness by a little meditation Namely That the beginnings of reformation are times of great discrimination of the complexions of mens Spirits In this Third of Ezra 10. c. upon the said occasion Iew is distinguished from Iew. They are not all of one mind some take content some discontent in and about the same thing They are all fire-brands but newly taken out of the fire some flame with joy but others quencht and hisse with teares of sorrow In such times of reforming will arise counter actings contrary transactions For the self-same thing some here sing and praise others weep with a loud voyce In the like times the afflicted endeavour to o're-top drown and swallow up the actions of the well-affected with their peremptory counter-actings the cryings of the lamenters almost overcome and confound the shoutings of the rejoycers Of those that are so ill-affected there are Ministers and ancient Professors Neither learning nor experience without the help of grace are able to act graciously and they are the men chiefly that conterpoise against the well-effected both of Ministers and Professors in the solemnity of that dayes praise For the Text is express And when the builders layd the foundation of the Temple of the Lord they set the PRIESTS in their apparell with Trumpets and the LEVITES the sonnes of Asaph with Cymhals to PRAISE the LORD after the ordinance of David King of Israel And they sang by course in praising and giving thanks unto the Lord because he IS GOOD FOR HIS MERCY ENDURETH FOR EVER See with what manner of solemnity and high observation of the day the Sweetly-composed Ministers and People praise God And observe with a judicious eye what is the matter of their song and praise even part of the 136 Psal as now further fulfilled as before it was fulfilled in part in their deliverance from Egypt and their Conquests in the wilderness c. and in Canaan as before we

regard to any of his Ordinances when men in them make solemn addresses to him how many failings soever there be in the men and their manner of personnance of them Yea and we all generally doe thinke so as in the matter of swearing men that have no grace for Witnesse which is an ordinance of appeal to God We acquiesce in their Testimonie Jonah Chap. 1. as being assured such men feare to sweare falsly least their implied imprecation should fall upon them And we see often wretched men that dare speake falsly dare not sweare falsly Now marke in the Story of Jonah his Sea-voyage Prayer and casting of lots are both Ordinances of solemn addresses and appeale to God The Heathen Marriners use both they cryed everie one to his God and roused up sleepy Jonah also to call upon his God and by common consent also cast lots to find who was the malefactor in the ship that caused this tempest These Prayers thus made by these Heathens and this lot so cast by the same hand are answered by a most just determination upon Jonah They all acquiesce in it as just Jonah submits and is content to be thrown into the Sea rather then the ship and all the men should perish Why should I inlarge upon that which you can easily make out your selves And what can you make lesse of it but that the Scots and We are in this worse then these Heathens if after so many dayes of Fastings and Prayers by both of us appealing to God God answering in a worke of wonder we should not own it as his Answer 4. Furthermore God is not in vain called THE LORD OF HOSTS and which is not inconsiderable to the Point in hand It was our word the day of Battle when the hand that had been lift up in Prayer was now lift up in fight to make experiment what would be the minde of God in answer to those Prayers By which Lord of Hosts in the day of our Victory against the Scots there were so many great things done above all humane Power as cannot without impietie be ascribed to any but to the Lord of Hosts I shall rehearse but some of those Particulars we had first from the Councill of State and after from the Parliament First That 22000. all fully ready for fight and afore hand with us and had all advantages of the ground did not stand against 6000. of Us. Secondly not an houre Thirdly Upon this oddes at least 4000. of the Scots slaine upon the place and in pursuit Fourthly above twice as many taken Prisoners And that fiftly when our men many of them were sickly many of them wearied with wants foul weather and some of them as I know by Letters under their hands much fainting in their spirits The Enemy much heightned afore the fight with our long retreat Sixthly Not 40. of our men killed Who would not who could not say Behold Digitus Dei here is the very Finger of God appeares in this 5. Lastly the Parliament and all their Friends have deepe impressions on their hearts in Prayer Prayse publicke Edicts c. that herein was the manifest determination of the minde of God against the unrighteousnesse of the Scots dealing with us And such impressions as are on Godly mens hearts generally and in solemne addresses to God the Searcher of the heart 1. John 5. and in publicke Professions before the whole World are not to be slieghted as nothing There is Rom. 8.16 saith the Apostle the Testimonie of a Saints owne Spirit beside the Spirit of God to be considered in his Confidence or Diffidence So that though the Scots and Scottish owne not this Divine Determination as from God but some of them if singular Testimonie faile me not in a manner ascribe it to the Devill alleadging Our Army used some inchantment to know or doe and the best of them thinke it to be matter of Faith as their letters out of Edenborough Castle intimate to beleeve this Victory was but as a Contingencie and so harden themselves I feare as Pharaoh did by means of the Enchanters c. perhaps to their further destruction as he did yet we cannot but owne it as Gods Determination and owne it with Admiration and with the more the more we thinke of it Because the contrary minded are onely afflicted in their mindes by this crosse to their vaine hopes We are delivered from our rationall feares and reall dangers to our Lives our Estates our Liberties Civill and Evangelicall For they had as appeares by the Writings in the Chancellours purse that was taken in warres brought in the accused thing And had the report of Our retreat lasted but foure dayes longer I am assured by them that know the Word had been given to England according to Levens speech at their Councell of Warre before the fight and the thousands of Scotified and Royalized in the severall Counties and Cities in England listed for this purpose whereof I am full sure had risen to welcome in the Scots with their accursed thing But now they may keepe it and without repentance perish with it O ye Parliament People Magistrates Ministers that will be owned of Christ in the glorious times approaching praise yee the Lord all your dayes And when you would meditate on our deliverance Reade Psalm 16. Judg. 5.1 Sam. 2. and the Narrative of the Act for this Day of Thankesgiving and at the end of every Period say as in Psal 136. For his mercy endures for ever And then close with the Text This honour have all his Saints Praise ye the Lord Amen FINIS This Auther hath latly Published a small Treatise intituled The mischeife of mixt Communions fully discussed Wherein all Arguments on both sides are fully handled sould by William Raybould at the Vnicorne in Pauls Church-Yard