[2.] This must be also considered, that the eminent and extraordi- nary passions and affections in the soul do discover themselves in the body, especially in the face ; for it is said of Stephen, that when he was heightened into a great zeal for Christ, Acts vi. 15, that ' All that sat in the council, looking stedfastly upon him, saw his face as it had been the face of an angel.^ Angels have not bodies or faces, but they often assume bodies, and then they appear with a glorious and bright countenance, as the angel of the Lord that appeared at the sepulchre : Mark xxviii. 3, ' His countenance was like lightning, and his raiment white as snow.' Now such a glory and gladness did God put upon the countenance of his servant Stephen, that he looked like an angel. Something extraordinary there might be in the case, but yet there was an ordinary reason for it. Stephen's mind was filled with such an incredible solace in the sense of God's love, that he showed no troubleduess, but a mind so unconcerned and freed from all fear and sorrow, as if he had been among the angels of God in full glory, and not among his enemies, who sought his blood ; and so may God raise the hearts of his people sometimes, as if they had put their heads above the clouds, and were in the midst of the glory of the world to come among his blessed ones. If that were extraordinary, Solomon tells us, Eccles. viii. 1, that ' a man's wisdom maketh his face to shine,' as it gives him readiness and tranquil- lity of mind, and cheerfulness of countenance. Guilt and shame cast down the countenance, but righteousness and wisdom embolden it, more particularly in prayer. As our confidence and joy in God is increased, it bewrayeth itself in the countenance : Ps. xxxiv. 15, ' They looked unto him and were lightened, and their faces were not ashamed.'
Mat. XVII. 2.] Christ's transfiguration. 349
They are revived and encouraged, and come away from the throne of grace other manner of persons than they came to it.
[3.] That some kind of transformation is wrought by prayer, appear- eth by these considerations : —
(1.) That as God is glorious in himself, so he maketh him that coraeth to him partaker of his glory. For certainly all communion with God breedeth some assimilation and likeness unto God. It is clear in heavenly glory, when we see him as he is, we shall be like him, 1 John iii. 2 ; and it is clear also in our communion with him in the t^lpirit ; for the apostle telleth us, that by ' Beholding the glory of the Lord as in a glass, we are changed into the same image, from glory to glory, even as by the Spirit of the Lord,' 2 Cor. iii. 18. Not only doth vision or immediate intuition produce this effect, but also spiri- tual specular vision, or a sight of God in the ordinances, produces a divine and God-like nature, inclining us to hate sin and love righte- ousness. The more we are above with God, the more we are like him. We see it in ordinary converse : a man is as the company that he keepeth. ' He that walketh with wise men shall be wise,' saith (Solo- mon, ' but a companion of fools shall be destroyed,' Prov. xiii. 20. Now it is not imaginable that a man should converse often with God fervently, seriously, and not be more like him. He that liveth in a mill, the dust will stick upon his clothes. Man receiveth an insensible taint from his company. He that liveth in a shop of perfumes, often handle th them, is conversant among them, carrieth away somewhat of the fragrancy of these good ointments ; so by conversing with God we are made like him.
(2.) Nearer we cannot come to God, while we dwell in flesh, than by lifting up the heart to him in fervent prayer. This is the intimate converse and familiarity of a loving soul with God ; therefore it is called a lifting up the heart to God. He will not come down to us, therefore we lift up the heart to him : Lam. iii. 41, ' Let us lift up our hearts with our hands to God in the heavens.' So Ps. xxv. 1 , ' Unto thee, 0 Lord, do I lift up my soul ;' and Ps. Ixxxvi. 4, ' Rejoice the soul of thy servant, for unto thee do I lift up my soul ; ' so Ps. cxliii. 8, ' Cause me to know the way wherein I should walk, for I lift up my soul unto thee.' All these places show that there can be no sin- cerity and seriousness in this duty, unless there be this ascension of the >soul to God ; it is an act of spiritual friendship, therefore called an ' acquainting ourselves with God,' Job xxii. 21. Now as acquaintance is kept up by frequent visits, so prayer is called a giving God a visit : Isa. xxvi. 16, ' In their trouble they have visited thee.' Well, then, here is the greatest intimacy we have with God. In the word, God speaks to us by a proxy and ambassador — another speaketh for him. In the Lord's Sui)per we are feasted at his cost, and remember him ; but we are not admitted into his immediate presence, as those that are feasted by the king in another room than he dineth in. But prayer goeth up to God, and speaketh to himself immediately ; and therefore this way of commerce must needs bring in much of God to the soul.