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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	add_v	face_n	great_a	57	3	2.1420	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42767	A sermon preached before the right honourable the House of Lords in the Abbey Church at Westminster, upon the 27th of August, 1645 being the day appointed for solemne and publique humiliation : whereunto is added a brotherly examination of some passages of Mr. Colemans late printed sermon upon Job 11.20, in which he hath endeavoured to strike at the root of all church-government / by George Gillespie, minister at Edenburgh.	Gillespie, George, 1613-1648.	1646 (1646)	Wing G759; ESTC R30413	43,318	49

{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the heritage of the Lord as well as the Ministers Thus much by the way of that distinction of names And for the thing it self to object an innate enmity between the Ministers of the Gospel and those that are not Ministers is no lesse then a dishonouring and aspersing of the Christian Religion To return you see his words tend to the taking away of all Church-Government out of the hands of Church-Officers Now may we know his reasons He fetcheth the ground of an Argument out of his own heart I have a heart faith he that knews better how to be governed then govern I wish his words might hold true in a sence of plyablenesse and yeelding to Government How he knows to govern I know not but it should seem in this particular he knows not how to be governed For after both Houses of Parliament have concluded That many particular Congregations shall be under one Presbyteriall Government he still acknowledgeth no such thing as Presbyteriall Government I dare be bold to say He is the first Divine in all the Christian world that ever advised a State to give no government to Church-Officers after the State had resolved to establish Presbyterian Government But let us take the strength of his Argument as he pretendeth it He means not of an humble p●iablenesse and subjection for that should ease him from his fear of an ambitious ensnarement and so were contrary to his intention but of a sinfull infirmity and ambition in the heart which makes it fitter for him and others to be kept under the yoke then to govern And thus his Argumentation runs Might I measure others by my self and I know not why I may not God fashions mens hearts alike and as in water face answers face so the heart of man to man I ingeniously professe I have a heart that knows better how to be governed then govern I fear an ambitious ensnarement and I have cause I see what raised Prelacy and Papacy to such a height c. The two Scriptures will not prove what he would The first of them Psal. 33.15 He fashioneth their hearts alike gives him no ground at all except it be the homonomy of the English word alike which in this place noteth nothing else but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all mens hearts are alike in this that God fashioneth them all and therefore knoweth them all aeque or alike that is the scope of the place The Hebrew Jachad is used in the same sence Ezra 4.3 We our selves together will build they mean not they will all build in the like fashion or in the same manner but that they will build all of them together one as well as another So Psal. 2.2 The rulers take counsell together Jer. 46.12 they are fallen both together The other place Prov. 27.19 if you take it word by word as it is in the Hebrew is thus As in water faces to faces so the heart of man to man Our Translators adde the word answereth but the Hebrew will suffer the negative reading As in waters faces answer not to faces The Septuagints read As faces are not like faces so neither are the hearts of men alike The Chaldee paraphrase thus As waters and as countenances which are not like one another so the heart of the sons of men are not alike Thus doth Master Cartwright in his judicious Commentary give the sense As in the water face doth not answer fully to face but in some sort so there may be a conjecture but no certain knowledge of the heart of man But let the Text be read affirmatively not negatively what shall be the sence Some take it thus A mans heart may be someway seen in his countenance as a face in the water Others thus As a face in the water is various and changeable to him that looketh upon it so is the heart of man inconstant to a friend that trusteth in him Others thus As a man seeth his own face in the water so he may see himself in his own heart or conscience Others thus As face answereth face in the water so he that looketh for a friendly affection from others must shew it in himself It will never be proved that any suchthing is intended in that place as may warrant this argumentation There is such a particular corruption in one mans heart for instance Ambition which makes him unfit to be trusted with Government therefore the same corruption is in all other mens hearts even as the face in the water answereth the face out of the water so just that there is not a spot or blemish in the one but it is in the other I am sure Pan taught us not so when he said In lowlinesse of minde let each esteeme other better then themselves Phil. 2.3 Nay the Brother himself ha●h taken off the edge of his own Argument if it had any in his Epistle printed before his Sermon where speaking of his Brethren from whose judgement he dissenteth in point of Government he hath these words Whose wisdom and humility I speak it confidently may safely be trusted with as large a share of Government as they themselves desire Well but suppose now the same corruption to be in other mens hearts that they are in great danger of an ambitious insnarement if they be trusted with Government Is this corruption onely in the hearts of Ministers or is it in the hearts of all other men I suppose he will say in all mens hearts and then his Argument will conclude against all civill Government Last of all admit that there be just fears of abusing the Power and Government Ecclesiasticall let the persons to be intrusted with it be examined and the power it self bounded according to the strictest rules of Christ Let abuses be prevented reformed corrected The abuse cannot take away the use where the thing it self is necessary Why might he not have satisfied himself without speaking against the thing it self Once indeed he seemeth to recool and faith Onely I would have it so bounded that it might be said Hitherto shalt thou come and here shalt thou stay thy proud waves yet by and by he passeth his own bounds and totally renounceth the Government to the civill Power which I shall speak to anon But I must first ask Whence is this fear of the proud swelling waves of Presbyteriall Government where have they done hurt Was it upon the coast of France or upon the coast of Holland or upon the coast of Scotland or where was it Or was the dashing upon Terra in cognita He that would forewarn men to beware of Presbyteriall usurpations for so the Brother speaking to the present Controversie about Church-Government must be apprehended and to make good what he ●aith fals upon the stories of Pope Paul the 5. and of the Bishop of Canterbury is not a little wide from the mark I should have expected some examples

it ought to be he shall receive a speciall reward praise But if he have built wood hay and stubble he shall be like a man whose house is set on fire about his ears that is He shall suffer losse and his work shall be burnt yet himself shall escape and get his life for a prey so as by fire that is So that he can abide that triall and examination whereby God distinguisheth between sincere ones and Hypocrites or so that he be found to have been otherwise a faithfull Minister and to have built upon a right foundation In the third place you shall finde Reformation to be a refining fire in reference to a people or Church reformed He that is left in Zion shall be called holy saith the Prophet when the Lord shall have washed away the filth of the Daughters of Zion and shall have purged the blood of Jerusalem from the midst thereof by the spirit of Judgement and by the spirit of burning Isa. 4.3 4. Where you may understand by the filth of the daughters of Zion their former Idolatries and such like abominations against the first Table which the Prophets call often by the name of filth and pollution and by the blood of Jerusalem the sins against the second Table These the Lord promiseth to purge away by the Spirit of Judgment that is by a Spirit of Reformation according to that Joh. 12.3 Now is the judgement of this world now shall the Prince of this world be cast out Which Spirit of Reformation is also a Spirit of burning even as the Holy Ghost is elsewhere called fire and did come down upon the Apostles in the likenesse of cloven tongues of fire The spirit of Reformation may be the rather called the Spirit of burning because ordinarily Reformation is not without tribulation as we shall hear and by the voice of the rod doth the Spirit speak to mens consciences When the Lord hath thus washed away the filthy spots and burnt away the filthy drosse of his Church then Isa. 4.5 she becomes a glory or a praise in the earth and the promise is That upon all the glory shall be a defence But you see she is not brought to that condition till she go thorow the Refiners fire It is no easie matter to cast Satan out of a person How much lesse to cast his kingdom out of a Land Another place for the same purpose we find Zech. 13.9 When two parts of the Land are cut off the remnant whichescape the third part which is written to life in Jerusalem even they must be brought thorow the fire I will bring the third part through the fire saith the Lord and will refine them as silver is refined and will try them as gold is tried This is the fiery triall of affliction but the fruit of it is a blessed Reformation to make the Church as most pure refined gold They shall call on my Name and I will hear them that is they shall no longer worship Idols but me onely and they shall offer to the Lord an offering in righteousnesse which shall be accepted And what more I will say It is my people and they shall say The Lord is my God Behold a reforming people and a covenanting people But he that hath his fire in Zion and his furnace in Jerusalem doth first refine them and purifie them We are not reformed in Gods account till the refining sire have purged away our drosse till we be refined as silver is refined and tried as gold is tried Lastly In reference to a people not reformed hear what the Prophet saith Jer. 6.28 29 30. They are brasse and iron they are all corrupters The bellows are burnt the lead is consumed off the fire the founder melteth in vain for the wicked are not plucked away Reprobate silver shall men call them because the Lord hath rejected them The Chaldee Paraphrase expoundeth it of the Prophets who laboured in vain and spent their strength for nought speaking to the people in the Name of the Lord to turn to the Law and to the Testimony but they would not turn I might draw many Vses from this Doctrine but I shall content my self with these few First of all it reproveth that contrary Principle which carnal reason suggesteth Reformation must not grieve but please it must not break nor bruise but heal and binde up it must be an acceptable thing not displeasing it must be as the voice of harpers harping with their harps but not as the voice of many waters or as the voice of great thunders Thus would many heal the wound of the daughter of Zion slightly and daub the wall with untempered morter and so far comply with the sinfull humours and inclinations of men as in effect to harden them in evil and to strengthen their hands in their wickednesse or at least if men be moralized then to trouble them no further Saith not the Apostle If I yet pleased men I should not be the servant of Christ And again The carnall minde is enmity against God and is not subject to the Law of God neither indeed can be So that either we must have a Reformation displeasing to God or displeasing to men It is not thright Reformation which is not displeasing to a Tobijah to a Sanballat to a Demetrius to the earthly-minded to the self-seeking Polititians to the carnal and profane It s but the old enmity between the seed of the Woman and the seed of the Serpent Nay what if Reformation be displeasing to good men in so far as they are unregenerate carnal earthly proud unmortified For who can say I have made my heart clean I am pure from my sin What if a Joshua envie Eldad and Medad What if an Aaron and a Miriam speak against Moses What if a religious Asa be wroth with the Seer What if a David will not alter his former judgement though very erroneous and will not no not after better information have it thought that he was in an errour What if a Jonah refuse to go to Nineveh when he is called What if the disciples of Christ must be taught to be more humble What if Peter must be reproved by Paul for his dissimulation What if Archippus must be admonished to attend better upon his Ministery What if Christ must tell the Angels of the Churches that he hath somewhat against them If Reformation displease both evil men and in some respect good men this makes it no worse then a refiners fire and so it must be if it be according to the minde of Christ My second and chief Application shal be unto you my Noble Lords If you be willing to admit such a Reformation as is according to the minde of Christ as is like the Refiners fire and Fullers Sope then in the Name of the Lord Jesus Christ who will say ere long to every one of you Give an account of the Stewardship for thou mayest