force and make its way into the very inmost corners and recesses of the soul; it must shake all the powers of sin, producing in the heart strong and lasting aversions to evil, and equal dispositions to good, which, I must confess, are great things; but if the sorrow which we have been speaking of carry us not so far, let it express itself never so loudly and passionately, and discharge itself in never so many showers of tears and volleys of sighs, yet by all this it will no more purge a man's heart, than the washing of his hands can cleanse the rottenness of his bones. But,

Thirdly, When self-examination has both shewn us our sin, and repentance has disowned and cast it out, the next thing naturally consequent upon this is, with the highest importunity to supplicate God's pardon for the guilt, and his grace against the power of it. And this brings in prayer as the third preparative for the sacrament: a duty, upon which all the blessings of both worlds are entailed; a duty, appointed by God himself as the great conduit and noble instrument of commerce between heaven and earth; a duty, founded on man's essential dependence upon God; and so, in the ground and reason of it, perpetual, and consequently, in the practice of it, indispensable.

But I shall speak of it now only with reference to the sacrament. And so, whatsoever other graces may furnish us with a wedding garment, it is certain that prayer must put it on. Prayer is that by which a man engages all the auxiliaries of omnipotence itself against his sin; and is so utterly contrary to, and inconsistent with it, that the same heart cannot long hold them both, but one must soon quit possession of

it to the other; and either praying make a man leave off sinning, or sinning force him to give over praying.

Every real act of hatred of sin is, in the very nature of the thing, a partial mortification of it; and it is hardly possible for a man to pray heartily against his sin, but he must at the same time hate it too. I know a man may think that he hates his sin, when indeed he does not; but then it is also as true, that he does not sincerely pray against it, whatsoever he may imagine.

Besides, since the very life and spirit of prayer consists in an ardent, vehement desire of the thing prayed for; and since the nature of the soul is such, that it strangely symbolizes with the thing it mightily desires, it is evident, that if a man would have a devout, humble, sin-abhorring, self-denying frame of spirit, he cannot take a more efficacious course to attain it, than by praying himself into it. And so close a connection has this duty with the sacrament, that whatsoever we receive in the sacrament is properly in answer to our prayers. And consequently we may with great assurance conclude, that he who is not frequently upon his knees before he comes to that holy table, kneels to very little purpose when he is there. But then,

Fourthly, Because prayer is not only one of the highest and hardest duties in itself, but ought to be more than ordinarily fervent and vigorous before the sacrament; let the body be also called in as an assistant to the soul, and abstinence and fasting added to promote and heighten her devotions. Prayer is a kind of wrestling with God; and he who would win

the prize at that exercise, must be severely dieted

for that purpose.

The truth is, fasting was ever acknowledged by the church, in all ages, as a singular instrument of religion, and a particular preparative to the sacrament. And hardly was there ever any thing great or heroic either done or attempted in religion without it. Thus, when Moses received the law from God, 'it was with fasting, Deut. ix. 9. When Christ entered upon the great office of his mediatorship, it was with fasting, Matt. iv. 2. And when Paul and Barnabas were separated to that high and difficult charge of preaching to the gentiles, Acts xiii. 2. still it was managed with fasting. And we know, the rubric of our own church always, almost, enjoins a fast to prepare us for a festival. \

Bodily abstinence is certainly a great help to the spirit; and the experience of all wise and good men has ever found it so. The ways of nature and the methods of grace are vastly different. Good men themselves are never so surprised, as in the midst of their jollities; nor so fatally overtaken and caught, as when their table is made the snare. Even our first parents ate themselves out of paradise; and Job's children junketed and feasted together often, but the reckoning cost them dear at last. The heart of the wise, says Solomon, is in the house of mourning; and the house of fasting adjoins to it.

In a word, fasting is the diet of angels, the food and refection of souls, and the richest and highest aliment of grace. And he who fasts for the sake of religion, hungers and thirsts after righteousness, without a metaphor.

Fifthly, Since every devout prayer is designed to ascend and fly up to heaven; as fasting (according to St. Austin's allusion) has given it one wing, so let almsgiving to the poor supply it with another. And both these together will not only carry it up triumphant to heaven, but, if need require, bring heaven itself down to the devout person who sends it thither; as, while Cornelius was fasting and praying, (to which he still joined giving alms,) an angel from heaven was despatched to him with this happy message, Acts x. 4. Thy prayers and thine alms are come up for a memorial before God. And nothing certainly can give a greater efficacy to prayer, and a more peculiar fitness for the sacrament, than an hearty and conscientious practice of this duty; without which all that has been mentioned hitherto is nothing but wind and air, pageantry and hypocrisy : for if there be any truer measure of a man, than by what he does, it must be by what he gives. He who is truly pious, will account it a wedding supper to feed the hungry, and a wedding garment to clothe the naked. And God and man will find it a very unfit garment for such a purpose, which has not in it! a purse or pocket for the poor.

But so far are some from considering the poor before the sacrament, that they have been observed to give nothing to the poor, even at the sacrament: and those such, that if rich clothes might pass for a wedding garment, none could appear better fitted for such a solemnity than themselves; yet some such, I say, I myself have seen at a communion, drop nothing into the poor's bason.

But, good God! what is the heart of such worldlings made of, and what a mind do they bring with

them to so holy an ordinance! an ordinance in which none can be qualified to receive, whose heart does not serve them also to give.

From such indeed as have nothing, God expects nothing; but where God has given, as I may say, with both hands, and men return with none, such must know, that the poor have an action of debt against them, and that God himself will undertake and prosecute their suit for them: and if he does, since they could not find in their hearts to proportion their charity to their estates; nothing can be more just, than for God to proportion their estates to their charity; and by so doing, he cannot well give them a shrewder and a shorter cut.

In the mean time, let such know further, that whosoever dares, upon so sacred and solemn an occasion, approach the altar with bowels so shut up, as to leave nothing behind him there for the poor, shall be sure to carry something away with him from thence, which will do him but little good.

Sixthly, Since the charity of the hand signifies but little, unless it springs from the heart, and flows through the mouth, let the pious communicant, both in heart and tongue, thoughts and speech, put on a charitable, friendly, Christian temper of mind and carriage towards all. Wrath and envy, malice and backbiting, and the like, are direct contradictions to the very spirit of Christianity, and fit a man for the sacrament, just as much as a stomach overflowed with gall would help him to digest his meat. St. Paul often rebukes and schools such disturbers of the world very sharply, correcting a base humour by a very generous rule, Phil. ii. 3. Let each, says he, esteem others better than themselves. No man,