A Practical Exposition of The Lord's Prayer

VOL. r. Part 11

By Thomas Manton

[6.] Where Satan gets possession, after he seeraeth to be cast out, he returneth with the more violence, and tyranniseth the more: Mat. xii. 45, 'Then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in, and dwell there; and the last state of that man is worse than the first.'

[7.] The Lord's grace is promised to him that resisteth. God keepeth us from the evil one, but it is by our watchfulness and resistance; his power maketh it effectual. We are to strive against sin and keep ourselves, and God keepeth us by making our keeping effectual.

3. What are the graces that enable us in this resistance? I answer, the three fundamental graces, faith, hope, and love, so the spiritual armour is represented: 1 Thes. v. 8, 'But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation.'

[1.] A strong faith: 1 Pet. v. 9, 'Whom resist, stedfast in the faith.' This is, in the general, a sound belief of eternity, or a deep sense of the world to come: when we believe the gospel with an assent so strong as constantly to adhere to the duties prescribed, and to venture all upon the hopes offered therein.

[2.] A fervent love, arising out of the sense of our obligations to God, that we do with all readiness of mind set ourselves to do his will, levelling and directing our actions to his glory. 'Love is strong as death, and many waters cannot quench love, neither can the floods drown it,' Cant. viii. 6, 7. This love will neither be bribed nor frightened from Christ.

[3.] A lively hope, that doth so long and wait for glory to come, that present things do not greatly move us, either delights: 1 Pet. i. 8, 'Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory;' or the terrors of sense: Rom. viii. 18, 'For I reckon that the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us.'

Doct. 3. That those that come out of eminent conflicts are usually delivered by God in a glorious manner.

Christ was a pattern of this: 'The devil leaveth him, and behold angels came and ministered unto him.' When God delivered his people, after a long captivity, he delivered them with glory, and some kind of triumph, when he turned the Egyptian captivity: 'They borrowed of the Egyptians jewels of silver and jewels of gold and raiment. And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required; and they spoiled the Egyptians,' Exod. xii. 35, 36. So, in the Babylonian captivity, Cyrus chargeth his subjects, in the place where the Jews remain, to furnish them with all things necessary for their journey: Ezek. i. 4, 'And whosoever remaineth in any place, where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the freewill-offering for the house of God, that is in Jerusalem.' So, in a private instance: Job xlii. 10, 11, 'And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house, and they bemoaned him, and com forted him over all the evil that the Lord had brought upon him; every man also gave him a piece of money, and every one an earring of gold.' It is said, 'The Lord turned the captivity of Job' because he had been delivered to Satan's power till the Lord set him at liberty again, and then all his friends had compassion on him, even those that had despised him before relieved him. So Isa, Ixi. 7, 'For your shame you shall have double, and for confusion they shall rejoice in their portion; therefore in their land they shall possess the double, ever lasting joy shall be unto them.' They should have large and eminent honour, double honour for their shame, such a reparation would God make them for all the troubles and damages they had sustained. So, in an ordinary providence, God raiseth up comforters to his servants after all the injuries done them by Satan's instruments. And so also in spirituals; the grief and trouble that cometh by temptation is recompensed with more abundant consolation after the conquest and victory; and God delighteth to put special marks of favour upon his people that have been faithful in an hour of trial. Now God doth this:

2. To check our diffidence and murmurings under trouble. Within a while and God's children will see they have no cause to quarrel with God, or repent that they were in trouble. For sometimes God giveth not only a comfortable but a glorious issue. There is nothing lost by waiting on providence; though we abide the blows of Satan for a while, yet abide them; God is, it may be, preparing the greater mercy for you: Isa. xxv. 9, 'And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.' Afflictions are sharp in their season, but the end is glorious.

Use. Do not always reckon upon temporal felicity, refer that to God, but do as Jesus, who, in his sharp trials, Heb. xii. 2, 3, 'For the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God.' There is a sure crown of life: James i. 12, 'Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him' That is enough to content a Christian, the eternal reward is sure. In this world he shall receive with persecution an hundred-fold, but in the world to come eternal life: Mark x. 29, 30, 'There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come eternal life'

Doct, 4. That God maketh use of the ministry of angels in sup porting and comforting his afflicted servants.

He did so to Christ, he doth so to the people of Christ. Partly for the defence and comfort of the godly: Ps. xxxiv. 7, 'The angel of the Lord encampeth round about them that fear him, and delivereth them;' Heb. i. 14, 'Are they not all ministering spirits, sent forth to minister to them who shall be the heirs of salvation?' Their ministry is now invisible, but yet certain. And partly also for the terror of their enemies. When David had said, 'The Lord hath chosen the hill of Sion to dwell in,' Ps. Ixviii. 16, he adds, ver. 17, 'The chariots of God are twenty thousand, even thousands of angels;' implying that no kingdom in the world hath such defence, and such potent and numerous armies as the church hath, and the kingdom of Christ. God hath fixed his residence there, and the angels serve him, and attend upon him; and he will be no less terrible to his foes in Sion, that oppose the gospel, than he showed himself in Sinai, when he gave the law. Where the king is there his attendants are; so where Christ is the courtiers of heaven take up their station. Now Christ is with his church to the end of the world, therefore these thousands of angels are there, ready to be employed by him. Now we may be sure of this ministry.

1. They delight in the preaching of the gospel, and the explication of the mysteries of godliness: 1 Pet. i. 12, 'Which things the angels desire to look into;' Eph. iii. 10, 'To the end that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God.'

2. They delight in the holy conversation of the godly, as they are offended with all impurity, filthiness, and ungodliness. If good men be offended at the sins of the wicked, as 'Lot's righteous soul was vexed from day to day with their ungodly deeds,' 2 Pet. ii. 8, much more are these holy spirits, especially when all things are irregularly carried in the worship of God: 1 Cor. xi. 10, 'For this cause ought the woman to have power on her head, because of the angels;' 1 Tim. v. 21, 'I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality.'

3. They fight against the devil, and defend the godly in their extreme dangers. When the devil cometh into the church of God, like a wolf into the flock, they oppose and resist him. Therefore there is said to be war in heaven, that is, in the church, between Michael and his angels, and the devil and his angels: Rev. xii. 7, 'And there was war in heaven, Michael and his angels fought against the dragon, and the dragon fought and his angels.' In the highest heaven there is no war. In short, the angels and believers make one church, under one head, Christ; and at length shall both live together in the same place.

Why doth God make use of the ministry of angels? and how far?

1. To manifest unto them the greatness and glory of his work in the recovering mankind, that their delight in the love and wisdom of God may be increased. All holy creatures delight in any manifestation of God, the angels more especially: 1 Pet. i. 12, 'Which things the angels desire to look into;' Eph. iii. 11, 'To the intent that now, unto the principalities and powers in heavenly places, may be known by the church the manifold wisdom of God.' Though they themselves be not the parties interested, the spectators, not the guests; yet they are delighted in the glory of God, and are kindly affectionated to the salvation of lost men; and that they may have a nearer view of this mystery, God 'gratifieth them by sending them often to attend upon the dispensation of the gospel, and to assist in it so far as is meet for creatures. They are present in our assemblies: see 1 Cor. xi. 10, 1 Tim. v. 21. They see who is negligent in his office, who hindereth the preaching of the gospel; they observe what is the success of it, and when it obtaineth its effect: Luke xv. 7, 'There shall be joy in heaven over one sinner that repenteth.' They are hereby more excited to praise and glorify God, and are careful to vouchsafe their attendance about the meanest that believe in him: Ps. xci. 11, 12, 'He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.'

2. To maintain a society and communion between all the parts of the family of God. When God gathered together the things in heaven and in earth, he brought all into subjection and dependence upon one common head, Jesus Christ: Eph. i. 10, 'That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him.' Men by adoption, angels by transition, are taken into the family of Christ. Now there is some intercourse between the several parts thereof. Our goodness extendeth not to them, but is con fined to the saints on earth, in whom should be our delight; yet their help may be useful to us, they being such excellent and glorious creatures; but we are forbidden to invoke them or trust in them. God doth employ them in the affairs of his people. Their help is not the fruit of our trust in them, but their obedience to God; and it is seen in frustrating the endeavours of Satan and his instruments, and other services wherein Christ employeth them. God showed this to Jacob in the vision of the ladder, which stood upon earth, and the top reached to heaven a figure of the providence of God, especially in and about the gospel: John i. 51, 'Hereafter you shall see the heaven open, and the angels of God ascending and descending upon the Son of man;' to carry on the work of the gospel, and to promote the glory and interest of Christ's kingdom in the world. Thus far in the general we may be confident of.

3. To preserve his people from many dangers and casualties, which fall not within the foresight of man, God employeth 'the watchers,' as they are called in the Book of Daniel, chap. iv. 13, 17, for he is tender of his people, and doth all things by proper means. Now the angels having a larger foresight than we, they are appointed to be guardians. This they do according to God's pleasure,- preventing many dangers, which we could by no means foresee. They observe the devil in all his walks, and God useth them to prevent his sudden surprisals of his people, as instances are many.

4. Because they are witnesses of the obedience and fidelity of Christ's disciples, and, so far as God permitteth, they cannot but assist them in their conflicts. Thus Paul, 1 Cor. iv. 9: 'We are made a spectacle unto the world, and to angels and to men.' Now the angels, that are witnesses to their combats and sufferings, cannot but make report to God: Mat. xviii. 10, 'Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.' The angels which are appointed by God to be their guardians have their continual recourses, and returns to God's glorious presence. Now, being so high in God's favour, and having continual access to make their requests and complaints known to him, they will not be silent in the behalf of their fellow-servants, that either the trial may be lessened, or grace sufficient may be given to them.

5. They do not only keep off hurt, but there are many blessings and benefits that we are partakers of by their ministry. As the angel of the Lord delivered Peter out of prison: Acts xii. 7, 'And behold the angel of the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly; and his chains fell off from his hands,' &c. But he doth not give thanks to the angel, but to God; ver. 11, 'Now I know of a surety that the Lord hath sent his angel, and hath delivered me,' &c. He directeth it to God, not to the creature. The angels do us many favours; all the thanks we do them is that we do not offend them by our sins against God; other gratitude they expect not.

6. Their last office is at death and judgment. In death, to convey our souls to Christ: Luke xvi. 22, 'And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom;' that so we may enjoy our rest in heaven. In the last day they will gather the bodies of Christ's redeemed ones from all parts of the world, after they have been resolved into dust, and mingled with the dust of other men, that every saint may have his own body again, wherein he hath obeyed and glorified God: Mat. xxiv. 31, 'And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other' That is, from all parts and quarters of the world, that their souls may re turn to their old beloved habitations, and then both in body and in soul they may be for ever with the Lord.

Use. Now this is a great comfort to the church and people of God, when the powers and principalities on earth are employed against them, to consider what powers and principalities attend upon Christ. We serve such a master as hath authority over the holy angels, to employ them at his pleasure; and in their darkest condition his people feel the benefit of it. As the angel of the Lord appeared to Paul in a dreadful storm: Acts xxvii. 23, 24, 'There stood by me this night the angel of the Lord, whose I am, and whom I serve, saying, Fear not, Paul,' &c. So to Christ in his agonies: Luke xxii. 43, 'There appeared an angel to him from heaven strengthening him.' So against Satan, the good angels are ready to comfort us, as the evil angels are ready to trouble and tempt us. Let us then look to God, at whose direction they are sent to help and comfort us.

Doct. 5. If God taketh away ordinary helps from us, he can supply us by means extraordinary, as he did Christ's hunger by the ministry of angels. Therefore till God's power be wasted there is no room for despair. We must not limit the Holy One of Israel to our ways and means, as they did: Ps. Ixxviii. 41, 'They turned back, and tempted God, and limited the Holy One of Israel.'

THE TRANSFIGURATION OF CHRIST

SERMON I.

I MEAN to handle the transfiguration of Christ, which was:

1. A solemn confirmation of his person and office.

2. A pledge of that glorious estate which is reserved for us in heaven.

1. It was a confirmation of his person and office, as appeareth Mat. xvii. 5, 'This is my beloved Son, in whom I am well pleased; hear ye him.' So Peter, who was one present, urgeth it, 2 Pet. i. 16-18, 'We have not followed cunningly-devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with him in the holy mount.' And John also: John i. 14, 'We beheld his glory, as the glory of the only-begotten of the Father.' They were eye and ear witnesses, and therefore could affirm the certainty of this doctrine.

2. It is a pledge of our glorious estate; for Christ's body was adorned with heavenly glory, and he had spoken, chap. xvi. 27, of his coming in the glory of the Father; and now he gives his disciples a pledge and earnest of it.

In this introduction four things are observable:

1. The time: after six days.

2. The persons whom he takes with him: Peter, James, and John.

3. The place he brings them to: into an high mountain apart.

4. The preparative action: he went up into a mountain to pray. VOL. i. r

First, The time. The evangelist Luke saith, 'about an eight days;' Matthew and Mark, 'after six days' The reconciliation is easy. Matthew and Mark spake of the space of time between the day of prediction, and the day of transfiguration exclusively; Luke includeth them both. The Jews called that flux of time between one Sabbath and another, eight days, including not only the intervening week, but both the Sabbaths. According to their custom Luke speaketh; Matthew of the time between.

Secondly, The persons chosen to attend him in this action: 'Peter, James, and John.'

1. Why three?

2. Why those three?

1. Why three? So great an action as this was needed valuable testimony; for the law saith, 'In the mouth of two or three witnesses everything shall be established,' Deut. xvii. 6. Now Christ would go to the utmost of the law, and would have, not two only, but three witnesses, as the apostle speaks 1 of three witnesses in heaven and three on earth, 1 John v. 7, 8; so here are three and three three from heaven, God the Father, Moses, and Elias; and three from earth, Peter, James, and John.

2. Why those three? Many give divers reasons. Peter had led the way to the rest in that notable confession of Christ, Mat. xvi. 16, and is conceived to have some primacy for the orderly beginning of actions in the college of the apostles. James was the first apostle who shed his blood for Christ, Acts xii. 2; and John was the most long-lived of them all, and so could the longer give testimony of those things which he heard and saw, till the church was well gathered and settled. Others give other reasons. But to leave conjectures, it is certain that these had many singular favours afforded them above the rest of the twelve, as appeareth partly in this, that Christ changed their names, calling Peter, Cephas, or a stone; and the other two Boanerges, sons of thunder, which was a token that Christ loved these more than the rest. Yea, among these, John was his bosom favourite, and therefore called often 'the disciple whom Jesus loved' partly because he was in the whole course of his life more intimate with these than with the rest of the disciples. You shall see when he raised Jairus's daughter from death to life, Luke viii. 51, he suffered nobody to go in but Peter, James, and John, and the father and mother of the maiden. So these very persons were those who in Mount Olivet were conscious to his agonies: Mat. xxvi. 27, 'He took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.' Now these who were to be conscious to his agonies are first in Mount Tabor beholders of his great majesty and glory, for their better encouragement and preparation for his and their own sufferings.

Thirdly, The place: 'He bringeth them into an high mountain apart' This mountain is supposed to be Tabor, though not named by the evangelists a fit place both for height and secrecy, both which were necessary to the double action that was to be performed there, either his transfiguration or prayer.

1. To his transfiguration height and secrecy were necessary.

[1.] Height: This work required not only a mountain, but a high mountain, for his transfiguration was a middle state between the infirmity of his flesh and the glory that he now possesseth. So the top of a very high mountain was chosen; it is as a middle place between heaven, the habitation of God, and earth, the habitation of men. Besides, since Moses and Elias were to appear in this action, and that with bodies above the state of those natural bodies which we have here below, it was more agreeable this should be done in a mountain than in the lower parts of the earth; yea, moreover, they were so nearer to heaven, to which they went back again.

[2.] Secrecy was necessary to his transfiguration, for Christ was about a business which he would not have presently to come abroad, and therefore it was to be confined to the knowledge of a few, who were to be called up from the rest into an high mountain: ver. 9, Jesus 'charged them that they should tell the vision to no man till the Son of man was risen from the dead;' and what was done before many will hardly be concealed. The due time for the general and public manifestation of the divine glory was not yet come, therefore he would not have it unseasonably divulged. And hereby he teacheth us modesty. Christ was crucified in the city before all, but transfigured in the mountain only before a few.

2. The other action, of prayer, doth very well agree with height and secrecy.

[1.] For height: Though God heareth us everywhere, where soever we 'lift up pure hands, without wrath and doubting,' yet a mountain is not altogether disagreeable to this duty. It is good to be as near heaven as we can. I am sure it is good to get up the heart there. We have a freer prospect of heaven from a mountain, and may look up to those blessed regions where our God is; therefore Christ often chose a mountain to pray in, not only now, but at other times: Mat. xiv. 23. Certainly when we pray we should turn our backs upon all earthly things, and have our hearts and minds carried up to him to whom our prayers are directed, and that place where he dwelleth.

[2] Secrecy is necessary for this duty, partly to avoid ostentation: Mat. vi. 6, 'When thou prayest, enter into thy closet, and shut thy doors.' Public prayer must be performed before others, but not private, for fear of hypocrisy; so also to increase fervency. Secret prayers are usually most ardent. Hie dolet vere qui sine teste dolet. My soul shall weep sore in secret places,' Jer. xiii. 17. And Peter went out and wept bitterly,' Mat. xxvi. 75. And Jacob wrestled with God alone, Gen. xxxii. 24. Frequency of objects draws away the mind, obstructeth our affections, abates the vehemency of our zeal, fills us with carnal thoughts; therefore Christ retireth him self and his three disciples, that being separated from all distractions, they might attend the prayer and the vision without interruption.

Fourthly, The preparative action. In Luke it is, 'He went into a mountain to pray' Christ had two ends; he told his disciples the one, but concealeth the other. He spake only of prayer, the more to hide the thing from the rest of the apostles, which would soon be evident enough to those whom he took along with him. Now this telleth us that every weighty business should be begun with prayer. When we go about the performance of weighty and serious duties, we should withdraw ourselves from all occasions which may hinder us arid distract us therein, as our Lord, being to give himself to prayer, goeth apart into a mountain.

In this introduction I shall only take notice of two things:

1. The choice of his company.

2. His preparative action: he prayed, and whilst he prayed he was transfigured.

1. Of the choice of his company: he took Peter, James, and John. That Christ doth not use all his servants alike familiarly in every thing, partly because he had his liberty; for in matters of free' favour it is not acceptance of persons to pass by some and admit others no, not in the most necessary spiritual dispensations: Mat. xi. 27, 'All things are delivered to me of my Father, and no man knoweth the Son but the Father, and he to whomsoever the Father will reveal him.' The plea of the Lord of the vineyard will ever hold firm and valid: Mat. xx. 15, 'Is it not lawful for me to do what I will with my own?' But this is a thing of another nature. The dispensing of his arbitrary respects, acceptance of persons in judgment, is a violation of justice, but not in matters of free favour, partly because he would consecrate and hallow spiritual friendship, and commend it to us by his own example; and, therefore, though he loved all his disciples, yet he chose out some for intimacy and special converse. These were efcXe'cTcov e'cA-e'cTorepot, the flower of the apostles, either because, of their suitableness, he had a special inclination to them, or, for their sincerity and eminency in grace, he delighted in them more than in the rest. Sicut se habet simpliciter ad simpliciter, ita magis, ad magis: if I love all that are godly, I love those most who are most godly. Now as Christ consecrated holy friendship in his own person, so was it exemplified in his disciples, for I find a great friendship between two of these mentioned in the text, John and Peter. You find them mostly together: John xx. 24, Mary Magdalene runneth and cometh to Peter, and to the other disciple whom Jesus loved; Peter went forth and the other disciple, and came to the sepulchre. So Acts iii. 1, 'Now Peter and John went up together into the temple .at the hour of prayer:' John xxi. 7, 'The disciple whom Jesus loved said unto Peter, It is the Lord;' and John xxi. 21, 22, 'Peter, seeing the disciple whom Jesus loved, said, Lord, and what shall this man do?' as willing to know the future state of his friend. So Acts viii. 14, Peter and John go to Samaria to confirm the disciples. See John xviii. 15, 'And Simon Peter followed Jesus, and so did another disciple, and that other disciple was known unto the high priest,' meaning himself. So that in these and other places you still find Peter and John together as very near and fast friends: they always keep together, possibly for spiritual assistance; for Peter was of an hot temper, John the disciple of love; Peter hasty and of a military valour, John all for lenity and peace. Well, then, though we ought to seek peace with all men as much as is possible, Horn, xii. 18, and there should be special concord and communion with all Christians $tA.aeX<'a riseth higher than AjaTrtj, 2 Pet. i. 7 yet friendship and inward conversation should only be with a few, such as may be helps to us in godliness, and may promote our mutual good, temporal and spiritual. So did Christ, who had twelve disciples, single out three of them for greatest intimacy; and so did Peter, who, though he had eleven colleagues, and held concord with all, yet his intimate friendship was with John, the disciple whom Jesus loved. It is good to hold friendship with those who are beloved of God, and one who, by his love and lenity, might cool his heats and abate his hasty fervours, which were so natural to him.

Now, having so fair an occasion, I shall treat of spiritual friend ship, for an heavenly, faithful friend is one of the greatest treasures upon earth. A friend is valuable in secular matters, much more a spiritual friend: Prov. xxvii. 17, 'As iron sharpeneth iron, so doth the countenance of a man his friend,' that is, when he is dull his friend setteth an edge upon him.

[1.] Friendship is necessary for every one that would live in the world, because man is fwoz; iroXinicbv, a sociable creature. Man was not made to live alone, but in company with others for mutual society and friendship; and they that fly all company and live to and by themselves are counted inhuman: Eccles. iv. 9-] 2, 'Two are better than one, for if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, for he hath not another to lift him up. Again, if two lie together, they have heat; but how can one be warm if he lie alone? And if one prevail against him, two shall withstand him.' Thus far Solomon. The Egyptians in their hieroglyphics expressed the unprofitableness of a solitary man by a single millstone, which alone grindeth no meal, but with its fellow is very serviceable for that purpose. The Lord appointed mankind to live in society, that they might be mutually helpful to one another. Surely God never made them to live in deserts; the wild beasts love to go alone, but the tame in flocks and herds. The Lord doth give variety of gifts to the sons of men; to all some, but to none all, that one might stand in need of another, and make use of one another; and the subordination of one gift to another is the great means of upholding the world. Man is weak and insufficient to himself, and wanting the help of others, needeth society, and is inclined to it by the bent of his nature.

[2.] Though man affecteth society, yet in our company we must use choice, and the good must converse with the good, for these reasons:

(1.) Partly because like doth best sort with like. Friendship is founded in suitableness and maintained by it eadem velle et nolle, to will and nill the same things, breedeth an harmony of minds; the godly will have special love to the godly, and they that fear God will be companions of them that fear him, Ps. cxix. 63; they must needs be more dear and precious to them than others, as a wicked man easily smelleth out a fit companion for him: Ps. 1. 18, 'When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.' Like will to like; every man showeth his temper in his company. The fowls of heaven flock together according to their several kinds; ye shall not see doves flocking with the ravens, nor diverse kinds intermixed. Men that delight in excess of drink choose company suitable to their brutish humour; those that delight in gaming choose such as make no conscience of their time, or have no care of their souls. That which every one is taken withal he loveth to do with his friends, therefore they that love God delight in those that love him, those that are* most apt to stir them up to the remembrance of everlasting things and the preparation necessary: so they are of singular use to us.

(2.) If they be not like to us, intimacy and converse will make us like to them. Every man is wrought upon by his company; we imitate those whom we love and with whom we frequently converse: Prov. xiii. 20, 'He that walketh with wise men shall be wise, but a companion of fools shall be destroyed.' As a man that walketh in the sun is tanned insensibly, so, if we are not aware, we adopt their manners and customs, and get a tincture from them, especially in evil; for we are more susceptible of evil than of good as the sound get a sickness from the diseased sooner than the sick get health from the sound. Or in the types of the law: that which was clean, by touching the unclean became unclean, but the unclean were not purified by touching the clean: Prov. xxii. 24, 25, 'Make no friendship with an angry man, and with a furious man thou shalt not go, lest thou learn his ways, and get a snare to thy soul' A man would think that of all sins wrath and anger should not be propagated by converse, the motions and furies of it being so uncomely and indecent to any be holder; yet secretly a liking of the person breedeth a liking of the sin, and a man is habituated into such a frame of spirit as they have whom he hath chosen for his companions. Now this should be regarded by us, because we are sooner made evil by evil company than good by good company; therefore how careful should we be to con verse with such as may go before us as examples of godliness, and provoke us by their strictness, heavenly-mindedness, mortification, and self-denial, to more love to God, zeal for his glory, and care of our own salvation. Especially doth this concern the young, who, by the weak ness of their judgment or the vehemency of their affections and want of experience, may easily be drawn into a snare.

(3.) Because our love to God should put us upon loving his people and making them our intimates; for religion influenceth all things our relations, common employments, friendship, and converse: 1 John v. 1, 'Every one that loveth him that begat, loveth him also that is begotten of him.' The new nature incliueth to both: there is an inward propension and inclination needing no outward provocation and allurements: 1 Thes. iv. 9, 'As touching brotherly love, ye need not that I write unto you, for you yourselves are taught of God to love one another.' God's teaching is by effectual impression or inclining the heart. It is a smart question that of the prophet, 2 Chron. xix. 2, 'Shouldest thou hate the godly, and love those that hate the Lord?' Surely a gracious heart cannot take them into his bosom: he loveth all with a love of good will, as seeking their good, but not with a love of complacency, as delighting in them. Our neighbour must be loved as ourselves our natural or carnal neighbour as our natural self, with a love of benevolence, and our spiritual neighbour as our spiritual self, with a love of complacency. We have hated our sinful neighbour as we hate ourselves; much, more as to love of benevolence we must neither hate ourselves, our neighbour, nor our enemy. But it is complacency we are speaking of, and so 'the wicked is an abomination to the righteous,' Prov. xxix. 27. The hatred of displacency is opposite to the love of complacency, as the hatred of enmity to the love of benevolence. We cannot enter into a confederacy and intimate kind ness with them.

(4.) Because that love which is built upon holiness is the most durable and lasting. There is a confederacy in evil, as between drunkards with drunkards, and robbers with robbers: Prov. i. 14, 'Cast in thy lot amongst us, let us all have one common purse.' Or when men conspire against the truth and interest of Christ in the world; as Gebal and Ammon and Amalek leagued themselves against God's people, divided in interests but united in hatred; as the Pharisees and Herodians agreed together to tempt Christ; and Herod and Pilate, though otherwise no very good friends, agreed to mock him. This is unitas contra unitatem, as Austin; or consortium factionis, a bond of iniquity. Now this friendship is soon dissolved, for these men, though they agree in evil, yet have contrary lusts and interests; and besides, partners in evil are usually objects reviving guilt; their very presence upbraids the consciences of one another with the remembrance of their past sins; and sin, though it be sweet in the committing, yet it is hateful and bitter in the remembrance of it. Again, there is a civil friendship built on natural pleasure and profit. Certainly men are at liberty to choose their company as their interests and course of employments leads them. This may be a society for trade or civil respect; it cannot be a true and proper friendship, for riches, which are so frail and slippery, can never make a firm tie and bond of hearts and minds: Prov. xiv. 20, 'The poor is hated even of his own neighbour, but the rich hath many friends;' Prov. xix. 6, 'Many will entreat the favour of a prince, and every man is a friend to him that giveth gifts: all the brethren of the poor do hate him,' &c. And as it is a fluid, so it is a base and sordid friendship that is built upon riches, for that concerneth the estate rather than the soul. Well, then, religious friendship, which is built upon virtue and grace, and is called 'the unity of the spirit,' Eph. iv. 3, is the most firm bond of all. Sinful societies are soon dissolved, and the profane, though they seem to hold together, yet upon every cross word may fall out and break; and civil friendship, which is only built upon pleasures and profit, standeth upon a brittle foundation. Certainly the good and the holy are not so changeable as the bad and the carnal. Besides, that friendship which is built upon honesty and godliness, is amicitia per se, the other is amicitia peraccidens. It cometh from constitution of soul and likeness of spirits, and the good we seek may be possessed without envy; the friends do not straiten and intrench upon one another. Again, there is a virtuous friendship, which consists in a harmony of minds, or an agreement in some common studies. This is more noble, and more like true friendship than society for trade and temporal interests; but yet this friendship is not so durable, for at last it must be broken off by death; but the godly are everlasting companions. Besides, self-love and envy are more apt to invade other friendships; but the godly, if they be true to the laws of spiritual friendship, they seek the good of one another as much as their own, and rejoice in the graces of one another as much as in their own.

[3.] Though we owe this religious friendship to all that fear God, yet some few may he chosen for our intimacy and spiritual solace. We owe it in some respects to all that fear God, and must dispense the general acts of friendship to them: Acts iv.32, 'The multitude of them that believed were of one heart and of one soul.' And Christian love is called crwSeoy^o? T??? reXe'or^To?, 'the bond of perfectness,' Col. iii. 14, because it is the band by which holy and Christian societies, called churches, are bound together and preserved; otherwise, like a besom unbound, they fall all to pieces. But yet this doth not hinder but that some may be chosen for our intimacy. Christ, that denied himself to many of the commodities of human life, would not live without special friends, and would enjoy this virtuous solace; arid in David and Jonathan we have an instance of it: 1 Sam. xviii. 1, 'And the soul of Jonathan was knit to the soul of David' Certainly too many cannot perform the acts of intimate friendship to us, nor we to them. The love being like a river dispersed into several channels, must needs be shallower and weaker; therefore our choice friends must be but few: inter binos et bonos was the old rule, though it need not be so straitly confined.

[4.] In the choice of these few friends we must use caution. (1.) Such as are near to us, with whom we have frequent and familiar con verse, and perform a mutual interchange of all offices of love: Prov. xviii. 24, 'A man that hath friends must show himself friendly, and there is a friend which sticketh closer than a brother.' Consanguinity and affinity is not so near a tie as this friendship. (2.) Not only near, but those who are holy, prudent, and good: Prov. xiii. 20, 'He that walketh with the wise shall be wise, but a companion of fools shall be destroyed' (3.) Such as are most likely to be faithful: Job vi. 15, 16, 'My brethren have dealt deceitfully with me as a brook, and as the stream of brooks they pass away' pools in winter, when less need of water, but dried up in summer, when water in those parched countries was a great commodity. So many seem to be great friends, heighten our expectation; but in our necessities and straits leave us destitute. 'Ye see me cast down and are afraid,' saith Job, 'as if I should be a burden to you' Dearest friends may disappoint us; their affection wants an inward principle; it is a winter brook, and not a spring. Therefore, since the heart of man is so deceitful, and not only deceitful, but though since re for the present, very changeable; and this is so important an interest of human life, and the vexation of a disappointment in a bosom friend is so grievous, and involveth us in many inconveniences, natural and spiritual; for Solomon telleth us, Prov. xxv. 19, 'Confidence in an unfaithful friend in time of trouble, is like a broken tooth, and a foot out of joint.' When we think to eat with the broken tooth, or to walk with the foot out of joint, we are put to grievous pain and torment; therefore we should go to God, and pray him to direct us in the choice of intimate friends. David sadly regrets a disappointment in a friend: Ps. Iv. 12-15, 'For it was not an enemy that reproached me; then I could have borne it: nor was it he that hated me that did magnify himself against me; then I would have hid myself from him: but it was thou, a man mine equal, my guide, and mine acquaintance' &c. A deceitful friend may become the greatest foe, and we resent their ingratitude more than the injuries of others, when they abuse their trust and the familiarity they had with us. The worst that a professed enemy can do is not so grievous as the treachery of a professed friend. This is more piercing, less to be avoided; therefore, whom we have used most familiarly and freely, loved as our soul and life, from such we expect the same firm and hearty friendship. Therefore it concerneth us to seek to God that we may have a godly wise man with whom we may be free in all cases of mind or conscience, and to whom we may freely open ourselves, and be strengthened in the service of God. It is a great part of our contentment and happiness, therefore, that we may not be deceived in our choice. Let us go to God who knoweth hearts, and God hath a great hand in this: Ps. Ixxxviii. 8, 'Thou hast put away my acquaintance from me; thou hast made me an abomination to them' By the providence of God they left him as a man whose condition they were afraid to look upon. And again, ver. 9, 'Lover and friend hast thou put far from me; they stand aloof from me as an execrable thing' He owneth providence in it.

[5.] When friends be thus chosen, there must be a faithful discharge of the duties of friendship, both in counsels and reproofs; for the godly use this friendship chiefly for spiritual ends.

(1.) In counsel, for Solomon telleth us, Prov. xxii. 9, 'As ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel' As sweet perfumes are a reviving, so to be supported in good resolutions, or directed and guided in our way to heaven by a faithful friend, is very cheering and comfortable. And we read, 1 Sam. xxiii. 16, 17, that 'Jonathan went to David, and strengthened his hand in God' Whereas, on the contrary, a carnal friend is the greatest bane that may be, who doth strengthen us in evil; an instance whereof we have in Jonadab, the son of Shimeah, 2 Sam. xiii. 3, 4, and 'Amnon had a friend whose name was Jonadab, and Jonadab was a subtile man;' and he gave him counsel how he should surprise his sister, to defile her, and satisfy his incestuous lust. Such a friend is really and truly our greatest foe. He was a friend to his vice, but a foe to his person and soul; whereas a true friend, whose friendship is grounded on godliness, will be a foe to our sins, by whole some admonition and rebukes, and a friend to our soul's salvation.

(2.) Reproofs: that is also a part of friendship: Prov. xxvii. 6, 'Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.' A faithful friend's wounds are a more sincere testimony than an enemy's kisses, and so afterwards they will be interpreted: Prov. xxviii. 23, 'He that rebuketh a man, afterwards shall find more favour than he that flattereth with his tongue.' For this we must trust God, though for the present we displease our friends. So Lev. xix. 17, 'Thou shalt not hate thy brother in thy heart by suffering sin upon him.' It is kindness to his soul to reprove him. In the general, holy friendship must be improved to the use of edifying: Rom. i. 11, 12, 'I long to see you, to impart some spiritual gift unto you, that I may be comforted together with you by the mutual faith of you and me.'

[6.] After the best care is used, you must remember that our friends are but an outward help, which God can continue or withdraw at his pleasure; and that our chief help, comfort, and counsel cometh of God. So it was with Christ: John xvi. 32, 'Behold the hour is come that ye shall be parted every man to his own, and shall leave me alone; and yet I am not alone, because the Father is with .me.' Christ was forsaken of his disciples, but not forsaken of his Father. So Paul, 2 Tim. i. 16, 'At my first answer, no man stood with me, but all men forsook me;' Ps. xli. 9, 'My familiar friend, in whom I trusted, hath lifted up his heel against me.' Those that have been acquainted with the secrets of your soul may not only grow strange to you, but betray you; therefore, do not over-value any earthly friend. Man will be man still, that God may be God, all in all unto his people: and when we are deserted of men, we must learn to trust in God, who never faileth us, fail who will: Ps. xxvii. 10, 'When my father and mother forsake me, then the Lord will take me up;' and cxlii. 4, 5, 'I looked on my right hand and beheld, and no man would know me: refuge failed me, no man cared for my soul. I cried unto thee, Lord; I said, Thou art my refuge and portion in the land of the living.' We are left alone for God to help us. The defectiveness of all worldly friends shows us more of the goodness of God.

2. The preparative action: he went up into a mountain to pray, and whilst he prayed he was transfigured.

[1.] In that he prayed, it teacheth us to hallow all our actions by prayer. We do not bid ourselves God speed, unless we re commend our affairs to God; whatsoever assurance we have of the blessing, yet we must pray: Jer. xxix. 10-12, 'For thus saith the Lord, After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place, &c. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you;' Ezek. xxxvi. 37, 'I will for this be inquired of by the house of Israel to do it for them.' Therefore we should be daily in the practice of this duty, and not look upon it as a work that may well be spared. If Christ, who as to his divine nature was equal with God, surely we should often come and prostrate ourselves before him in this act of holy adoration. Christ had right and title to all, all was his due, yet he was much in prayer. How dare we go about any business without his leave, counsel, and blessing; and usurp any of his blessings without begging them by prayer?

[2.] While he prayed he was transfigured, Luke ix. 29; which teacheth us two things:

(1.) That we have the highest communications from God in prayer, for then Christ's shape was altered. By prayer the soul hath the most familiar converse with God that possibly it can have, and also by the means of this duty God hath most familiar converse with us. In our prayers to God we have experience of the operations of the Spirit: Horn. viii. 26, 'Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit itself helpeth us with groanings which cannot be uttered;' Jude 20, 'But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost;' and in God's answering our prayer we have experience of the comforts of the Spirit, and those spiritual solaces which he secretly giveth to his people. Hannah, when she had prayed, went away, and 'her countenance was no more sad,' 1 Sam. i. 18. In praying we put forth the groans of the spirit; in the answer God gives the joys of the spirit: Ps. xxxiv. 5, 'They looked unto him and were lightened, and their faces were not ashamed'

(2.) That we should pray so as that the heart may be raised and lifted up unto God, and in some sort made like God. When Christ prayed to God, he is made partaker of the divine glory, as Moses also, by conversing with God, his face shined, Exod. xxxiv. 29, 30. This was extraordinary; but sure the oftener we converse with God the more holy and heavenly should we grow, more like him in spirit, be changed into the glory of the Lord spiritually; and so we are, if we be instant and earnest in prayer. If we have communion with God, there will be some assimilation to God.

Use. It reproveth our remiss, feeble, benumbed souls. There is no life in prayer, no working up the heart to God and heaven; either our prayers are formal and cursory James v. 16, Se^o-t? evepyovpevr} or our prayers are doctrinal, instructive rather than warning. 1 We get lightly over duties, but we should get life by prayer. This duty is not to inform the judgment, but to raise the affections, that they be all in a flame; or else we content ourselves with a dull narrative, without getting up the heart to a sight of God and heaven; or are seldom in praises or adoration of the excellences of God.

SERMON II.

IN both these texts, compared together, you may observe two things:

1. The circumstance of time: during prayer.

2. The transfiguration itself.

[1.] More generally propounded, he was transfigured before them.

[2.] More particularly explained by the change of his face and raiment. The form of any man is most seen in his face. There was a glorious shining brightness. Luke saith, 'The fashion of his countenance was altered;' Matthew, that 'His face did shine as the sun.' And in the glorious description of God in the prophet Habakkuk, it is said, chap. iii. 2, 'And his brightness was as the light.' For his garments, Luke saith, 'His raiment was white and glistering;' Mark, chap. ix. 3, 'White as the snow, so as no fuller on earth could whiten them;' but Matthew, 'white as the light,' which carrieth it higher.

The works of nature exceed those of art. The transfiguration that was plainly to be seen in his face was accomplished also in other parts of his body. All his body was clothed with majesty, so as it could not be obscured and hidden by his garments.

Now, first I shall speak of the circumstances of time, and then of the transfiguration itself.

I. Of the time: 'and as he prayed.' Now what Christ prayed for is not specified. (1.) If he asked common blessings, and prayed only in order to his usual solace and converse with God, it showed the success of vehemency in prayer. Christ prayed at such a rate as that he was transfigured and changed into the likeness of God in prayer. (2.) If He asked to be transfigured for the confirmation of his disciples, it showeth God's readiness to answer fervent and earnest prayers.

1. Of the first consideration. If Christ's prayer were of ordinary import, it teacheth us that we should pray so that the heart may be raised and lifted unto God in prayer, and in some sort made like unto God. Let us state this matter aright.

[1.] It must be granted that this shining of Christ's countenance as the sun, while he prayed, was extraordinary, and a dispensation peculiar to the Son of God. So also was the shining of Moses's face while he conversed with God in the mount, Exod. xxxiv. 29, 30. And for ordinary Christians to expect the like is to put a snare upon themselves, for these things are proper only to the end for which God appointed them.

[2.] This must be also considered, that the eminent and extraordinary 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 troubledness, 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 tranquillity 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'

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 cometh 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 Spirit; 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 spiritual specular vision, or a sight of God in the ordinances, produces a divine and God-like nature, inclining us to hate sin and love righteousness. 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 Solomon. '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 handleth 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, 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 sincerity 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 Supper 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.

(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.

(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 maketh 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 expression of our delight in him: Job xxvii. 10, 'Will he delight 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 transformeth 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 followeth 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. I.) "

(1.) The human spirit. The new nature; i The Spirit of God,

(2.) The new nature; and,

(3.)

(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 works, 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^crt? evepryovfjuevrj, James v. 16. The evepyovf^evoi 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.