(3.) In fervent prayer we have a double advantage — we get a sight of God, and exercise strong love to God ; and both conduce to make us like God.
350 Christ's transfiguration. [Ser. II.
(1st.) We get a sight of God, for in it (if it be seriously performed) we turn our back upon all other things, that we may look to God as sitting upon the throne, governing all things by his power for his glory. By faith we see the invisible one, Heb. xi. 27. Surely if we do not see God before the eye of our faith when we pray to him, we worship an idol — not the true and living God, who is, and is a rewarder of them that diligently seek him. Our hearts should be shut up against the thoughts of any other thing, and confined only to the object to whom we direct our worship. I reason thus : If a Christian foreseeth the Lord before him in all his ways, and keepeth always as in his eye and presence, surely he should set the Lord before him in his worship and in his prayers, Ps. xvi. 8. A good Christian doth always keep as in God's eye and presence, much more when he calleth upon his name. Now every sight of God doth more affect and change the heart. As none but the pure in heart see God, so none see God but are most pure in heart. There is a self-purifying in moral things ; purity of heart maketli way for the sight of God, Mark v. 8. So the sight of God maketh way for the purity of heart : 3 John 11, ' He that doth evil hath not seen God.' A serious sight of God certainly worketh some change in us.
(2dly.) In prayer, a strong love to God is acted, for it is the expres- sion of our delight in him : Job xxvii. 10, ' Will he deHght himself in the Almighty ? Will he always call upon God ? ' Now we are changed into the likeness of him in whom we delight in. Love trans- formeth and changeth us into the nature of what is loVed. There is the difference between the mind and the will : the mind draweth things to itself, but the will foUoweth the things it chooseth, and is drawn by them as the wax receiveth the impression of the seal. Carnal objects make us carnal, and earthly things earthly; and heavenly things heavenly, and the love of God godly : Ps. cxv. 8, ' They that make them are like unto them, so are all they that put their trust in them,' stupid and senseless as idols : it secretly stamps the heart with what we like, and esteem, and admire.
[4.] There are agents in prayer to help us to improve this advantage.
(1.) The human spirit.
(2.) The new nature ; and,
(3.) The Spirit of God.
(1.) The human spirit, or our natural faculty, so that, by our under- standings, we may work upon our wills and affections : surely God maketh use of this, for the Holy Ghost doth not work upon a man as upon a block ; and we are to rouse up ourselves, and to attend upon this work with the greatest seriousness imaginable. The prophet complains, Isa. Ixiv. 7, ' There is none that calleth upon thy name, that stirreth up himself to take hold of thee. ' Without this it is but dead and cold work, and if there be no more than this, it is but dry literal work : not that fervent effectual prayer which will change the heart, Se?7cri9 evepjovfievr], James V. 16. The ivep<yov/u,evoL were those that were inspired and possessed by a spirit ; therefore it must be a prayer that not only hath understanding and will in it, but spirit and life in it. However, we are to put forth our utmost endeavour, and raise the natural spirit as far as we can.
Mat. XVII. 2.] Christ's transfiguration. 351
(2.) The second agent is the new nature, which inclineth us to God as our chief good and last end. This also must be taken in, for the Holy Ghost doth not blow as to a dead coal ; the new nature is made up of faith, hope and love, and all these must be acted in prayer : faith, or the firm belief of God's being, and providence, and covenant ; ' For how shall they call on him in whom they have not believed ? ' Rom. X. 14. Then love to God, or the desire of the fruition of him in hea- venly glory, praying in the Holy Ghost : ' Keep yourselves in the love of God,' Jude 20, 21. If I do not love God, and desire to enjoy him, and delight in as much of God as I can get here, certainly there will be no life in prayer, or no ravishment and transport of soul, no spirit of desire animating our requests, and no spiritual solace and delight in our converse with God. Hope is also necessary to fervent praying, for a man coldly asketli for what he doth not hope for. Hope respecteth both means and end — supplies of grace by the way, and our final fruition of God in glory. This is called trust in scripture, and is the great ground and encouragement of prayer: Ps. Ixii. 8, ' Trust in the Lord at all times ; pour out your souls before him.' Prayer is the act of a trusting soul. Now these graces quicken our natural faculties, as they elevate and raise our hearts and minds to God and heaven.