was resolved to insert none there, but those which he had published himself; so, if it had been thought proper to add more, the copy of these came not into my hands or within my notice, till that edition was made public. Such an index cannot be judged needful to a particular discourse; as I thought proper to add to that collection, where the subjects treated of are so various. It appeared more useful here to give a view of his whole scheme upon the argument, by way of contents: and because of the felicity of this author in descants upon Scripture, an index of the texts, which he hath taken notice of, is added even to this short treatise. May the great Lord of the harvest succeed the revived labours of our fathers, and the endeavours of those in the present age, who are called to serve him in the gospel; and still raise a seed to serve him, both in the ministry and out of it, which from time to time shall be accounted to him for a generation. This is the hearty prayer of An unworthy Servant of Prescot-street, our common Lord, John Evans. * In this edition, these are referred to the general index. SERMON I*. Ezek xxxix, 29. Neither will I hide my face any more from them ; for I have poured out my Spirit upon the house of Israel, saith the Lord God. THE operations of the Holy Ghost may be considered either as relating to particular persons, in a single and private capacity; for the regenerating of souls, or implanting in them the principles of the divine and spiritual life; the maintaining of that life; the causing and ordering all the motions that are proper thereunto: or as having an influence upon the-felicity and prosperous state of the church in general.For this last, the scripture that I have pitched upon, gives us a very plain and sufficient ground. It is manifest, that it is a very happy and prosperous state, which is here referred unto, if you look back upon this and the foregoing chapters, the 36th, 37th and 38th, which are all congenerous, and as it were of a piece with this. You find such things copiously spoken of and promised, as we are wont to consider in the constitution of a prosperous happy state, in reference to what their case required; reduction from captivity, victory over their enemies, abundant plenty of all things, settled tranquillity and peace, entire union among themselves, both Ephraim and Judah, as you will find it expressed; the renewal of God's covenant with them, after their so great and *Preached May 8th, 1678. long-continued defection and apostacy from it; in which covenant he would be their God, and take them for his people, and have the relation avowed and made visible to all the world, that he and they were thus related to one another. These things you may find at large in the several chapters mentioned; importing all the favour that we could suppose any way conducible to make a people happy. And indeed the same thing is compendiously and summarily held forth in the words of the text themselves: "Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord God." We cannot in few words have a fuller account given of a happy state. To consider these words themselves; the contents of them are first-A gracious prediction: "Neither will I hide my face any more from them:" a prediction, or prophetic promise, or a promissory prophecy of a most happy state: and secondly.-The reason given hereof, why God would provide that all things should be well with them in other respects: "For I have poured out my Spirit upon the house of Israel, saith the Lord God." There are two things, that must be the matter of a little previous inquiry, in order to our taking up what we are to insist upon from this scripture, namely,The import of this negative expression; "Neither will I hide my face any more from them" and,-How we are to understand the subject of the promised favour here, as it is designed by this name, "the house of Israel."-These things being cleared, the matters that I intend to recommend to you and insist upon, will plainly result. First, As to the former, what this negative expression should mean, "Neither will I hide my face any more from them." It is needful, that we may understand that, to know what the Scripture doth often mean, and may well be supposed to mean here, by "the face of God." It is very plain, that it frequently means his providential appearances, or the aspect of providence one way or another. And thus we are more frequently to understand it, when it is spoken of in reference to a community, or the collective body of a people; yea, and sometimes, when in reference to particular persons too. hence it will easily appear, how we are to take the opposite expressions, of his "making his face to shine;" or of his "hiding, or covering, or clouding his face." And It appears from sundry scriptures, that by his shewing his face, or letting it be seen,-giving the sight of it, or-causing his face to shine, giving the pleasant sight of it, or-lifting up the light of his countenance,-(expressions of the same import,) the favourable aspect of providence is to be understood; when these expressions are used, as I said, more especially in reference to the collective body of a people. And so the hiding of his face, signifies as much as the change of these more favourable aspects of providence, for those that are more severe and that do import anger and displeasure. For so, by the aspects and appearances of providence, it is to be understood, whether God be propitious and favourably inclined toward a people, or whether he be displeased and have a controversy with them as it may be discerned in the face of a man, whether he be pleased or displeased. Wherefore you have anger and severity, which uses to be signified by providence, and as it is so signified, held forth to us under this same phrase or form of speech, Deut. 31. 18. I will surely hide my face in that day, for all the evils which they shall have wrought, in that they are turned unto other gods. See what the expression there is exegetical of, or with what other phrases it is joined, as manifestly intending the same thing; such as, his anger being kindled against them, and his forsaking them. It is interserted among such expressions again and again. So ver. 17. My anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them; and they shall be devoured, and many evils and troubles shall befal them; so that they will say in that day, Are not these evils come upon us, because our God is not amongst us? In the same sense the word is used, chap. 32. 20. and in many other scriptures, in reference to bodies of men. And some times in reference to a particular person; as in Job 34. 29. When he gives quietness, who shall give trouble; and when he hides his face, who shall behold him? Who dare behold him, when clouds and frowns do eclipse that bright and pleasant light of his countenance before lift up, whether it be against a nation or a particular person? as there Elihu speaks. And he had been speaking before of the acts of providence, in lifting up and casting down at his pleasure, and according as men's ways and deportments towards him in this kind or that did make it most suitable and fit. And therefore also the church, being represented as in a very afflictive condition, exposed to the insultations of tyrannous enemies, and having suffered very hard and grievous things from them; this is the petition that is put up in the case, Turn us, and cause thy face to shine upon us, and we shall be saved. Psal. 80. 3. 19. Therefore it is obvious to collect, what the like expression here must mean ; "Neither will I hide my face any more from them." It must mean, that he would put them into a prosperous condition; the course of his providence toward them should be such as would import favour and kindness to them. |