cup (a); that is, in other terms, that whenever a man defigns to prefent himself at God's holy table, he ought feriously to call himfelf to an account, whether he be fo qualified, as to be acceptable to God when he comes there; that is to fay, whether he really and truly has that general preparation just mentioned, and without which he ought not to come. For if fuch an enquiry as this be not often and carefully made, the filth and pollution of fin will, by little and little, infenfibly cleave to our fouls, till, by degrees, it deftroys and takes away that general preparation which ought always to be kept up and maintained by us.

Whilft we flumber or fleep, our lamps will be apt to burn dim, and therefore must be new trimmed at our going out to meet the bridegroom (b); and when we have put on the wedding-garment, it is very fit, that as often as we come to the marriage-feaft, we fhould examine and take a careful view of our dress, for fear it fhould have contracted fome spot or defilement.

Here it may be demanded, Is this all the prepa ration that is neceffary to the receiving of the holy communion, that a man should lead a virtuous and Chriftian life, and not be confcious to himself (upon

(a) 1 Cor. xi. 28.

G 3

(b) Mat. xxv. 5, 6, 7.

the

the examination of his confcience) that he continues in any unrepented fin? Is it not abfolutely neceffary, that upon every fuch occafion as this he should run through the whole catalogue of fins, and examine himself particularly upon every one of them, with all their circumftances and aggravations? and ought not he alfo, for fome days before, to fequefter himself from all worldly bufinefs whatsoever, and to spend his time in prayer, meditation, reading, and fuch like acts of devotion?

Such a strict and particular examination of our confcience is undoubtedly fometimes, the duty of every man for except we thus fearch and try our ways, that we may clearly difcern wherein we have gone aftray, we shall not be able to turn again to the Lord as we ought to do (c). Nor can any time be more proper and convenient than when we are. about to approach unto God's table, that fome fuitable prayers and meditations be used upon this, as indeed upon every occafion whatever that is of great moment to us. Every man's own reason must tell him this is a part of his Chriftian duty. But that every time he receives the holy communion, he fhould thus nicely examine himself, if there be not fome other particular reafon for it, and that fo much

(c) Lam. iii. 40.

time

time extraordinary fhould always be fpent in prayer and meditation, more than at other feafons, there is no argument, either from reafon or fcripture, to prove it to be neceffary.

It is beyond difpute, that the primitive Christians did every Lord's day (if not oftener) receive the holy communion; and if they had thought them-' felves obliged to spend so much time always in particular preparation, as fome men feem to think neceffary, it would scarce have been poffible for them to have had fufficient leifure from their devotions, to have followed the bufinefs of their callings, to get a livelihood for themselves and their families. And those extraordinary long exercises of prayer, reading, and meditation, which fome do require, by way of preparation to this ordinance, as they affright and keep away many from it, who find they are not able to go through with them; fo is the performance of them fuch a tiresome thing to others, that it often makes them heavy, and unapt even for their ordinary devotions, for fome time after they have received the holy communion. How we ought to behave ourselves both at, and after the holy communion, the very nature and design of the ordinance itself is a plain and clear direction to us. For fince the intent of it is not only a folemn

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and

and perpetual commemoration of the death of Christ, but alfo the communion or participation of the merits of his paffion, it will follow, that at this office we ought to behave ourselves with a fuitable feriousness, attention, and reverence. And, that after it, we ought to return moft humble thanks to almighty God, for the great benefits which he is pleased to vouchfafe us by it. The fhort rules,

prayers, and meditations, annexed, may prove useful to many others, as well as to those, for whom this work is chiefly defigned.

SECT.

RULES for Preparation for the holy Communion, and for proper Behaviour at, and after it; with fhort Prayers. and Meditations fuitable to that occafion.

1. OF GENERAL PREPARATION.

If you would maintain and keep yourself in a constant general preparation for the holy communion, fo as always to be fit, upon the shortest notice, to partake of it, (which every chriftian ought to endevor after) be careful in the obfervation of these following rules.

1. Be diligent in your endevors to know and understand the several parts of your duty to God, to men, and to yourself; for which end, you must be careful to make the beft ufe you can of those means of inftruction and knowledge which God has put into your power; fuch as reading the holy fcriptures and other good books, or hearing them read; attending upon the public offices of preaching, catechizing, and. the like (d).

2. You must, upon all occafions, be industrious and zealous in avoiding every fin, and the practice and performance of every duty according to your ability and opportunity for the fame (e).

(d) Prov. iv. 5. John v. 39. 2 Tim. iii. (e) Tit. ii. 11-14. Matth. vii, 21.

15.

John xiii. 17. Luke xii. 47.