prayer, all our endeavours are vain and ineffectual. Therefore, in our preparations for the Lord's Supper, time must be spent, and pains taken in prayer, for

two reasons:

1. Because this is a proper means of quickening ourselves, and stirring up our graces.-One duty of religion is of use to dispose and fit us for another; and the most solemn services ought to be approached gradually, and through the outer courts. In prayer, the soul ascends to God, and converses with him; and thereby the mind is prepared to receive the visits of his grace, and habituated to holy exercises. Even the blessed Jesus prepared himself for the offering up of the great sacrifice by prayer, a long prayer in the house, and strong cryings with tears in the garden. Three times was Christ spoken to, while he was here on earth, by voices from heaven, and they all three found him praying.-That at his baptism: "Jesus being baptized, and praying, the heaven was opened."-That at his transfiguration: "As he prayed, the fashion of his countenance was altered.". And that a little before his passion, when he was praying, "Father, glorify thy name," the voice came from heaven, "I have glorified it," &c. Saul of Tarsus prays, and then sees a vision; and afterwards, Cornelius had his vision when he was at prayer, and Peter his. All which instances, and many the like, suggest to us, that communion with God in prayer prepares and disposes the mind for communion with him in other duties.

2. Because this is the appointed way for fetching in that mercy and grace which God has promised, and which we stand in need of.-In God is our help, and from him is our fruit found; and he has promised to help us and to give us "a new heart, to put his Spirit within us, and to cause us to walk in his statutes." "I will yet for all this be inquired of by the house of Israel to do it for them." How can we expect the presence of God with us, if we do not invite him by prayer? Or the power of God upon us, if we do not by prayer derive it from him? The

greatest blessings are promised to the prayer of faith, but God will not give, if we will not ask: why should he?

But what must we pray for, when we draw near to God in this solemn ordinance? Solomon tells us, that both the "preparations of the heart in man, and the answer of the tongue is from the Lord." To him, therefore, we must apply ourselves for both. The whole word of God is of use to direct us in these prayers, and in it the blessed Spirit "helpeth our infirmities, forasmuch as we know not what to pray for," in this or in any other case, as we ought.

1. We must pray that we may be prepared for this solemnity before it comes. Whatever is necessary to qualify us for communion with God in it, is spoken of in Scripture as God's gift; and whatever is the matter of God's promise, must be the matter of our prayers; for promises are given, not only to be the ground of our hope, but also to be the guide of our desire in prayer. Is knowledge necessary? "Out of his mouth cometh knowledge and understanding," and at wisdom's gates we must wait for wisdom's gifts, rejoicing herein "that the Son of God is come, and hath given us an understanding." Is faith necessary? That is not "of ourselves, it is the gift of God." Him, therefore, we must attend, who is both the author and the finisher of our faith. To him we must pray, Lord, increase our faith: Lord, perfect what is lacking in it: Lord, fulfil the work of faith with power. Is love necessary? It is the "Holy Ghost that sheds abroad that love in our hearts, and circumcises our hearts to love the Lord our God." To that heavenly fire we must therefore go for this holy spark, and pray for the breath of the Almighty to blow it up into a flame. Is repentance necessary? It is God that gives repentance, that takes away the stony heart and gives a heart of flesh; and we must beg of him to work that blessed change in us. "Behold the fire and the wood," the ordinance instituted, and all needful provision made for our sacrifice; "but where is the lamb for a burnt-offering?" Where is

the heart to be offered up to God? If God did not provide himself a lamb, the solemnity would fail. To him, therefore, we must go to buy such things as we have need of against the feast, that is, to beg them; for we buy without money and without price: and such buyers shall not be driven out of God's temple, nor slighted there, however they are looked on in men's markets.

2. Pray that our hearts may be enlarged in the duty. It is the gracious promise of God, that he will open rivers in the wilderness, and streams in the desert; and the joint experience of all the saints, that they looked unto him and were lightened: such outgoings of soul therefore towards God, as may receive the incomes of divine strength and comfort, we should earnestly desire and pray for. Pray that God would grace his own institutions with such manifest tokens of his presence as those two disciples had, who reasoned thus for their own conviction, that they had been with Jesus, "Did not our hearts burn within us?" Pray that, by the grace of God, the business of the ordinance may be faithfully done; the work of the day, the sacrament day, in its day, according as the duty of the day requires, (Ezra iii. 4.) Pray that the ends of the ordinance may be sincerely aimed at and happily attained, and the great intention of the institution of it answered; that you may not receive the grace of God therein in vain. O that my heart may be engaged to approach unto God!— so engaged as that nothing may prevail to disengage it. Come, blessed Spirit, and breathe upon these dry bones! Move upon the waters of the ordinances, and produce a new creation! "Awake, O north wind; and come, thou south; and blow upon my garden, that the spices thereof may flow forth. And then let my beloved come into his garden," (his it is, and then it will be fit to be called his,) " and eat his pleasant fruits."

3. Pray that we may be favourably accepted of God, both in the preparation and in the performance. In vain do we worship, if God do not accept us. The

applause of men is but a poor reward, (such as the hypocrites were content with, and put off with,) if we come short of the favour of God. Herein therefore we should labour, this we should be ambitious of as our highest honour, the top of our preferment, "that whether present or absent we may be accepted of the Lord." About this, therefore, we should be very solicitous in our inquiries: "Wherewithal shall I come before the Lord," so as to please him? For this we should be very importunate in our prayers: "O that I knew where I might find him!" O that I might be met at the table of the Lord with a blessing, and not with a breach! O that God would smile upon me there, and bid me welcome! O that the beloved of my soul would show me some token for good there, and say unto me, I am thy salvation! "Son, daughter, be of good cheer; thy sins are forgiven thee. Let him kiss me with the kisses of his mouth, for his love is better than wine." O that it might be a communion indeed between Christ and my soul! That which is in vogue with the most of men is, "Who will show us any good?" But when I am admitted to touch the top of the golden sceptre, this is my petition, this is my request: Lord, lift up the light of thy countenance upon me; and that shall put true gladness into my heart, greater than the joy of harvest.

4. Pray that what is amiss may be pardoned in the blood of Christ. This prayer good Hezekiah has put into our mouths, (God put it into our hearts!) "The good Lord pardon every one that prepareth his heart in sincerity to seek the Lord God of his fathers, "and aims honestly," though he be not cleansed according to the purification of the sanctuary." We cannot but be conscious to ourselves, that in many things we come short of our duty, and wander from it. The rule is strict, it is fit it should be so; and yet no particular rule more strict than that general and fundamental law of God's kingdom, "Thou shalt love the Lord thy God with all thy heart, and soul, and mind, and might." But our own hearts know,

and God, who is greater than our hearts, and knows all things, knows, that we do not come up to the rule, nor "continue in all things that are written in the book of the law to do them." By our deficiencies we become obnoxious to the curse, and should perish by it if we were under the law; but we are encouraged by a penitent believing prayer to sue out our pardon, having an advocate with the Father.

Would we take with us words in these prayers? David's psalms and St. Paul's epistles will furnish us with great variety of acceptable words; words which the Holy Ghost teaches; and other helps of devotion, of which, thanks be to God, we have plenty, may be used to much advantage: and if in these. prayers we stir up ourselves to take hold on God, our experience shall be added to that of thousands, that Jacob's God never said to Jacob's seed, "Seek ye me in vain.”

CHAPTER VII.

DIRECTIONS IN WHAT FRAME OF SPIRIT WE SHOULD COME TO, AND ATTEND UPON THIS ORDINANCE.

I. With a fixedness of thought. II. With an easiness and calmness of affection. III. With a holy awe and reverence of the Divine Majesty. IV. With a holy jealousy over ourselves, and an humble sense of our own unworthiness, suspecting ourselves, and abasing ourselves. V. With a gracious confidence, as children to a father. VI. With earnest desires towards God. VII. With raised expectations. VIII. With rejoicing and thanksgiving; twothings matter of joy. IX. In charity with all men, and a sincere affection to all good Christians, bearing ill-will to none, and goodwill to all.

To make up the wedding garment, which is proper for this wedding feast, it is requisite, not only that we have an habitual temper of mind agreeable to the gospel, but that we have such an actual disposition of spirit as is consonant to the nature and intentions.