Quest. CLXXI.

QUEST. CLXXI. How are they that receive the sacrament of the Lord’s supper, to prepare themselves before they come unto it?

ANSW. They that receive the sacrament of the Lord’s supper, are, before they come, to prepare themselves thereunto, by examining themselves, of their being in Christ, of their sins, and wants, of the truth and measure of their knowledge, faith, repentance, love to God and the brethren, charity to all men, forgiving those that have done them wrong, of their desires after Christ, and of their new obedience; and by renewing the exercise of these graces, by serious meditation, and fervent prayer.

The Lord’s supper being a sacred and solemn ordinance, it ought not to be engaged in without due preparation before-hand, in those who partake of it. The duties mentioned in this answer, which are preparatory for it, are self-examination, the renewing the exercise of those graces which are necessary to our partaking of it aright, serious meditation on the work we are going about, and fervent prayer for the presence and blessing of God therein.

I. Concerning the duty of self-examination; in order hereunto, we must retire from the hurries and incumbrances of the world, that our minds may be disengaged from them, and not filled with distracting thoughts, which will be an hindrance to us in our enquiries into the state of our souls. We must also resolve to deal impartially with ourselves, and consider what really makes against us, as matter of sorrow, shame, and humiliation, as well as those things that are encouraging, and occasions of thanksgiving to God. We must also endeavour to be acquainted with the word of God, to which our actions and behaviour are to be applied; whereby we are to determine the goodness or badness of our state in general, or the frame of spirit in which we are, in particular.

Now there are several things, concerning which we are to examine ourselves before we come to the Lord’s supper.

1. Whether we are in Christ or no? since persons must be first in him before they can have spiritual communion with him. There are some things, which, if we find in ourselves, would give us ground to determine that we are not in Christ; particularly,

That man is not in Christ who is an utter stranger to his person, natures, offices, and the design of his coming into the world; together with the spiritual benefits purchased by his death. Neither is he in Christ, who never saw his need of him, or that there is no hope of salvation without him. Again, he is not in Christ, who obstinately refuses to submit to his government, lives in a wilful contempt of his laws, resolutely persists in the commission of known sins, or in the total neglect of known duties. Again, he is not in Christ, who is ashamed of his doctrine, his gospel, his cross, which a true believer counts his glory; as the apostle says, God forbid that I should glory, save in the cross of Jesus Christ, Gal. vi. 14. He must also be reckoned out of Christ, who is stupid and presumptuous; and, though, probably, he may hope to be saved by him, yet desires not to have communion with him, but expects to be made partaker of his benefits without faith; or if he pretends to have faith, it is only an assent to some truths, without being accompanied with repentance, and other graces which are inseparably connected with that faith which is saving.

But, on the other hand, we may know that we are in Christ, if we can truly say,

(1.) That we have received a new nature from him, from whence proceed renewed actions, which discover themselves in the whole course of our lives; If any man be in Christ, he is a new creature: Old things are passed away, behold, all things are become new, 2 Cor. v. 17.

(2.) We must enquire, whether we endeavour constantly to adhere to his revealed will, not barely as the result of some sudden conviction; but as making it the main business of life, to approve ourselves to him in well doing, as our Saviour says, If ye continue in my word, then ye are my disciples indeed, John viii. 31.

(3.) Converse with Christ in ordinance, is another evidence of our being in him: For, as a man is said to be known by the company he keeps, or delights to be in; so a true Christian is known, as the apostle says, by his having fellowship with the Father, and with his son Jesus Christ, 1 John i. 3.

(4.) We must enquire, whether we have a great concern for the glory and interest in our own souls, and an earnest desire that his name may be known and magnified in the world; and this accompanied with our using the utmost endeavours in our various stations and capacities in order thereunto?

2. The next thing that we are to examine ourselves about, before we come to the Lord’s supper, is, what sense we have of sin? whether we are truly humbled for, and desirous to be delivered from it? It is not sufficient for us to take a general view of ourselves as sinners, in common with the rest of mankind, without being duly affected with it; but we must consider the various aggravations of sin, with a particular application thereof to ourselves; and how much we have exceeded many others therein, either before or since we were called by the grace of God, by which means we may take occasion to say, as the apostle does concerning himself, that we are the chief of sinners, 1 Tim. i. 15. and a sense of the guilt hereof, when duly considered, will give us occasion to lie very low at the foot of God. We are also to take notice of our natural propensity and inclination to sin, and the various ways by which this has discovered itself in our actions; and accordingly we are to enquire,

(1.) Whether we have sinned knowingly, wilfully, presumptuously, and obstinately? or, whether we have been surprised into it, or ensnared by some sudden unforeseen temptation, and committed it without the full bent of our wills? whether we have striven against it, or given way to it, and suffered ourselves to be prevailed upon without making resistance?

(2.) We must enquire, whether we have continued in sin, or unfeignedly repented of it? whether sin sits light or heavy on our consciences? or, if our consciences are burdened with it, whether we seek relief against it in that way which Christ has prescribed in the gospel?

(3.) We must enquire, whether there are not some sins that more frequently and easily beset us? what they are, and whether we are daily watchful against them, and use our utmost endeavours to avoid them?

(4.) We must also enquire, whether we have not frequently relapsed into the same sin which we have resolved against at various times, and, in particular, at the Lord’s table, and hereby broke our engagements; and if so, whether we did not rely too much on our own strength, when we made those resolutions against sin?

(5.) We are to enquire, whether sin gets ground upon us, whereby grace is weakened? or, whether, though we commit it, we find its strength abated, and we enabled, in some measure, to mortify it, though we do not wholly abstain from it? as the apostle says, That which I do, I allow not; but what I hate, that do I, Rom. vii. 15.

(6.) We are also to enquire, whether our sins have not carried in them a great neglect of Christ, his blood, his grace, his benefits, as not thinking of them, admiring or prizing them above all things, nor laying hold on them by faith, and so not making a right use of his dying love, which is signified in the Lord’s supper.

3. We are to examine ourselves, before we come to the Lord’s table, what particular wants we have to be supplied. Our Saviour is to be considered in this ordinance, not only as signified by the external elements; but as present with his people when met together in his name, with earnest expectation of enjoying communion with him: And, as he is appointed to apply, as well as purchase redemption for us, we must consider him as having his hands full of spiritual blessings, to impart to his necessitous people, who come to him for them: Therefore they ought before they go, to enquire, not only, as has been before observed, what are their sins which are to be confessed and bewailed before him, but what it is more especially, that they stand in need of from him? The question that Christ will ask them, when they come there, is, what is thy petition, and what is thy request? what are those wants which thou desirest a supply of? Accordingly, we are before-hand to enquire, whether, though we have some little hope that we have experienced the grace of God in truth, yet we do not want a full assurance of our interest in Christ, that we may know that we have eternal life, 1 John v. 13. together with the joy of faith accompanying the actings thereof? and, whether we do not want enlargement of heart, and raised affections in holy duties? which the Psalmist seems to intend, when he says, Bring my soul out of prison, that I may praise thy name, Psal. cxlii. 7.

Again, whether we do not want many experiences, which we have formerly had, of the grace of God, and his special presence in holy duties; or have not occasion to say with Job, O that it were as in months past, as in the days when God preserved me: When his candle shined upon my head, and, by his light I walked through darkness, Job xxix. 2, 3. Moreover, we are to enquire, whether we do not want a greater degree of establishment in the great doctrines of the gospel; or to be kept steady in a time of temptation? and, whether we do not want a greater degree of zeal for the honour of God, in a day in which many professors are lukewarm? as our Saviour observes concerning the church of Laodicea, That they were neither cold nor hot, Rev. iii. 15. or, whether we do not want together with this zeal, a compassion to the souls of others, who make shipwreck of faith, not having a good conscience, which may induce us, as the apostle says, In meekness to instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth? 2 Tim. ii. 25. and, whether we are duly affected with the degeneracy of the age wherein we live, and are not too negligent in bearing our testimony against the errors advanced therein? or, whether we understand the meaning of those various dispensations of providence, which we are under, and what is our present duty in compliance therewith? These things are of a more general nature, and to be made the subject of our enquiry, whenever we draw nigh to Christ in any ordinance in which we hope for a supply of our wants.

But there are other things which we ought to have a more particular regard to in our enquiries, when we are to engage in the ordinance of the Lord’s supper.

(1.) In order to our partaking of it aright, we are to enquire, whether we do not want a clear and distinct apprehension of the covenant of grace, and the seals thereof, and how we are to act faith in a way of self-dedication, and how we ought to renew our covenant engagements with God, which we are more especially called to do therein?

(2.) Whether we do not want a broken heart, suitably affected with the dying love of Jesus Christ, which is signified therein, that we may look on him who was pierced, and mourn, Zech. xii. 10.

(3.) Whether we do not want to be led into the true way of improving Christ crucified, to answer all those accusations that are brought in against us, either by Satan or our own consciences, and how this is an expedient for the taking away the guilt and power of sin?

(4.) Whether we do not want to be made more like to Christ, and conformed to his death, that, while we behold him represented as dying for us, we may reckon ourselves as dead to sin, and to the world; and that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin? Rom. vi. 6. 10.

(5.) Whether we do not want an abiding impression of the love of Christ, and a greater stedfastness in our resolution, to adhere to him; that so, whatever grace we may be enabled to act, by strength derived from him, may be maintained and exercised, not only at that time, but when we are more immediately engaged in that ordinance?

These things we are to examine ourselves concerning, that we may spread our wants before the Lord at his table. And to induce us hereunto, we may consider, that our corrupt nature is very prone to think ourselves better than we really are; so that, how indigent and distressed soever we may be, we are ready to conclude, with the church of the Laodiceans, that we are rich and increased with goods, and have need of nothing, Rev. iii. 17.

Moreover, if we are not truly sensible of our necessities, we shall not value Christ’s fulness, or the rich provisions he has made for his people, and is pleased to dispense in this ordinance; as it is said, The whole need not a physician, but they that are sick, Matt. ix. 12. and we must consider, that a great part of our work therein, consists in ejaculatory prayer, which we shall not be able to put up in a right manner, if we are not sensible of our wants; and one reason why we are so often at a loss in prayer, or go out of the presence of God empty, is, because our hearts are not enlarged therein, which they cannot be, unless we are affected with a sense of our necessities.

Now, to encourage us to examine ourselves concerning them, before we partake of the Lord’s supper, let us consider that Christ invites us to draw nigh to him therein; that he may take occasion to communicate the blessings of his redemption, which are signified thereby; that he may supply our wants, satisfy our desires, surmount our difficulties, and apply to us the great and precious promises of the covenant of grace, which are to be sought for at his hands, by faith and prayer, which supposes the performance of this duty of self-examination, with respect to the blessings that we stand in need of from him.

4. We are, before we partake of the Lord’s supper, to examine ourselves concerning the truth and measure of our knowledge in divine things; inasmuch as without the knowledge hereof, the heart cannot be good, nor any spiritual duty engaged in, in a right manner. As for a perfect comprehensive knowledge of divine truths, that is not to be expected, by reason of the weakness of our capacities, and the imperfection of this present state; wherein, as the apostle says, we see but through a glass darkly, or, as it is said elsewhere, We are but of yesterday, and know, comparatively, nothing, Job viii. 9.

However, there is a degree of knowledge, which is not only attainable, but necessary to our right engaging in this ordinance; and this does not consist barely in our knowing that there is a God, or that he is to be worshipped, or that there was such a person as our Saviour, who lived in the world, was crucified, rose again from the dead, ascended into heaven, and shall come again to judge the quick and the dead: For a person may have a general notion of all these things, and yet be unacquainted with the end and design of Christ’s death, and the blessings and privileges of the covenant of grace, which he procured thereby, or with the claim that a person may lay by faith, to them; without which, there is not a sufficient knowledge, such as the apostle calls a discerning the Lord’s body, 1 Cor. xi. 29. which we ought to do in this ordinance.

Now, that knowledge of divine truths, which ought not only to be pressed after, but, we are to examine ourselves, whether we have, in some measure attained to, respects,

(1.) The person of Christ, as God-man, Mediator, and the offices which he executes as such; and more particularly, the manner and end of his executing his priestly office, in which he offered himself as a sacrifice for sin, which we are more especially to commemorate in this ordinance.

(2.) We must have an affecting sense or knowledge of the guilt of sin; and, as a relief against it, must be acquainted with the doctrine of the free grace of God, displayed in the gospel, and founded in the blood of Jesus, whereby sin is pardoned. We are also to be fully convinced of the almighty power of the Holy Ghost, whereby alone it can be subdued, and of the method he takes therein to make the redemption purchased by Christ, effectual to answer that end.

(3.) We are to endeavour, in some measure, to know God as our Father, and covenant-God in Christ, who bestows on his people the rich and splendid entertainment of his house, and satisfies them with the abundance of his goodness, pursuant to what Christ has purchased. And we must also know what it is to deal with him as those who see themselves obliged herein to devote themselves to him as their God; and what large expectations they may have from him, whom he has avouched to be his peculiar people; and how this is a foundation of that humble boldness with which they are encouraged to come unto the throne of grace, that they may obtain mercy, and find grace to help in time of need, Heb. iv. 16.

Moreover, we are not only to enquire, whether we are apprehensive of the excellency, glory, and suitableness of those great things, that are revealed in the gospel, to answer our particular exigencies, and render us happy in the enjoyment of God; but whether the knowledge hereof makes a due impression on our hearts, is of a transforming nature, and has a tendency to regulate the conduct of our lives, and put us on the application of these great things to ourselves?

As to the degree of our knowledge we must enquire, whether it be only a single apprehension that the doctrines of the gospel are true, or, at most, contains in it some general ideas of their being excellent and worthy of the highest esteem; but whether we can prove them to be true, and render a reason of our faith, without which, it may, indeed, be rightly placed as to its object? But it cannot be said to be deeply rooted; and therefore it is exposed to greater danger of being foiled, weakened, or overthrown by temptation. We must also enquire, whether we grow in knowledge in proportion to those opportunities or means of grace that we are favoured with, which the apostle calls growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. iii. 18.

5. We are to examine ourselves concerning the truth and degree of our faith, and other graces that are inseparably connected with it. As for faith, we are to enquire, whether it be a living, or what the apostle calls a dead faith, James ii. 17, 18. as being alone, and destitute of those good works which ought to proceed from it? Whether it only contains in it an assent to the truth of divine revelation; or, whether it puts us upon a closure with Christ, embracing him in all his offices, and trusting in him for all those benefits which he has purchased by his blood? We must also enquire, what fruits or effects it produces, and what other graces accompany or flow from it? Whether it inclines us to set the highest value on Christ, as being in our esteem, altogether lovely; and gives us low thoughts of ourselves, as having nothing but what we depend on him for, or derive from him? Whether it be attended with some degree of holiness in heart and life, as the apostle speaks of the heart’s being purified by faith, Acts xv. 9. Again, whether it be such a faith as overcomes the world, 1 John v. 14. and prevents our being easily turned aside from God, by the snares that we may meet with in it? Whether we are inclined hereby, to confess ourselves to be strangers and pilgrims on the earth, Heb. xi. 13. and desire a better country, ver. 16.

There are many other fruits and effects of faith, which the apostle mentions in Heb. xi. by which we may examine ourselves concerning the truth and sincerity of this grace; and there are several graces mentioned in this answer, which are connected with faith, concerning which, we must enquire, whether they are found in us, particularly repentance, which must of necessity be exercised in this ordinance as well as faith; inasmuch as by the one, we behold Christ’s glory, and, by the other, we take a view of sins deformity? And it is such a repentance, as inclines us not only to hate sin, but forsake and turn from it, as seeing the detestable and odious nature of it, in what Christ endured to make satisfaction for it.

But since faith and repentance have been particularly considered under a foregoing answer, together with the nature, properties, and effects thereof[100]; we shall pass them over, and consider the graces of love to God, desire after Christ, and our using endeavours to approve ourselves his servants and subjects, by constant acts of obedience to him: These things are to be the subject-matter of our enquiry, before we engage in this ordinance. It is very suitable to the occasion, to enquire, whether we love Christ or no; inasmuch as we are to behold and be affected with the most amazing instance of love, which he has expressed to us; Let us therefore enquire, whether our love to him be superlative, far exceeding that which we bear to all creatures, how valuable soever they may be to us, how nearly soever we may be related to them, or whatever engagements we may be laid under to esteem and value them.

We may also try the sincerity of our love to God, by enquiring, whether it puts us on performing the most difficult duties for his sake, with the greatest cheerfulness? And, whether we are hereby encouraged to bear the most afflictive evils with patience; because it is his pleasure that we should be exercised therewith, 1 Sam. iii. 18. Let us also enquire, whether we love him with all our heart, or, whether our love is divided betwixt him and the creature, whereby our affections are often drawn aside from him? And, whether it puts us upon improving our time, strength, and all our other talents to his glory? Whether we have no interest separate from his, which we cannot but prefer to our chief joy? whether this be the very end of living? As the apostle says, For me to live is Christ, Phil. i. 21. and, whether we are earnestly desirous to bring others to him, not only by recommending his glory to them in words; but by expressing the esteem and value we have for him, in the whole course of our conversation? Whether we are hereby inclined to hate every thing that he hates; as the Psalmist says, Ye that love the Lord hate evil, Psal. xcviii. 10. and whether we make those things the object of our choice that he delights in?

Moreover, we are to enquire, whether we have had any communion with him in ordinances, and particularly in this ordinance at other times? And when he is pleased to withhold this privilege from us in any degree, that hereby we may see that all our comforts flow from him; or, when he has a design to humble us for those sins that provoke him to depart from us, whether we are earnestly desirous of his return, and cannot be satisfied with any thing short of him?

As for our desires after Christ, which we are farther to examine ourselves about, we must enquire, whether, that, which moves or inclines us to desire him, be the view we have of the glory of his person, and the delight that arises from our contemplating his divine excellencies; or whether we desire him, only for the sake of his benefits, or, that he might deliver us from the wrath to come? Whether we desire Christ only when his service is attended with the esteem of men, or, as a means to gain some worldly advantage from them? Or, whether we desire to adhere to him, when we are called to suffer reproach, or even the loss of all things for his sake; which will be a convincing evidence of the sincerity of our desires after, and, consequently, of our love to him?

And, we are farther to enquire, whether our love to Christ, and desire after him, discovers itself by renewed acts of obedience to him; particularly, whether our obedience be universal or partial, constant or wavering, performed with delight and pleasure or with some reluctancy? And, whether it puts us upon universal holiness, as being induced hereunto by gospel-motives? Thus concerning our examining ourselves about our faith, repentance, love to Christ, desire after him, and our endeavour to yield obedience to him in all things.

The next thing we are to examine ourselves concerning, is, whether we have such a love to the brethren, and charity to all men, whereby we are disposed to exercise forgiveness to those that have done us any injuries? The Lord’s-supper being an ordinance of mutual fellowship, we are obliged to behave ourselves towards one another as members of the same body, subjects of the same Lord, engaged in the same religious exercise; and consequently, are obliged to love one another, whereby it will appear, that we are Christ’s disciples, John xiii. 35. This love consists in our desiring and endeavouring to promote the spiritual interest of each other, to the end that Christ herein may be glorified; and it includes in it that charity that casts a veil over their failures and defects, and our forgiving those injuries which they have, at anytime, done to us. This frame of spirit is certainly becoming the nature of the ordinance, in which we hope to be made partakers of the fruits and effects of Christ’s love, and to obtain forgiveness from him, of all the injuries we have done against him; therefore it is very necessary for us to enquire,

[1.] Concerning our love to the brethren, whether it be such as is a distinguishing character of those who are Christ’s friends and followers; or which, as the apostle expresses it, will afford an evidence to us, that we are passed from death to life, 1 John iii. 14. And, in order to our discovering this, let us examine ourselves, whether we love the brethren, because we behold the image of God in them? Which is, in effect, to love and glorify God in them, Gal. i. 24. Again, whether our love to men leads us to desire and endeavour to be reckoned a common good to all, according to the utmost of our ability? As it is said of Mordecai, that he was accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed, Esther x. 8.

Again, we are to enquire, whether our love be more especially to the souls of men, as well as their outward concerns? This consists in our using all suitable endeavours to bring them under conviction of sin, by faithful and well-timed reproofs; the contrary to which, or our refusing to rebuke our neighbour or brother, and thereby suffering sin upon him, is reckoned no other than an hating of him, Lev. xix. 17. We are also to express our love to the souls of men, by endeavouring to persuade them to believe in Christ, if they are in an unconverted state, or to walk as becomes his gospel, if they have been made partakers of the grace thereof: Thus the apostle expresses his love to those to whom he writes, when he says, I travail in birth again till Christ be formed in you, Gal. iv. 19. and elsewhere, he signifies to another of the churches, how affectionately desirous he was of them; which made him willing, not only to impart the gospel of God, but his own soul; because they were dear unto him, 1 Thes. ii. 8.

Again, we must enquire, whether our love puts us upon choosing such to be our associates that truly fear the Lord; whom we count, as the Psalmist expresses it, The excellent, in whom is all our delight? Psal. xvi. 3. and, on the other hand, whether we avoid the society of, or intimacy with, those that are Christ’s open enemies; the contrary to which, good Jehoshaphat was reproved for by the prophet, when he says, Shouldest thou help the ungodly, and love them that hate the Lord? 2 Chron. xix. 2. Again, let us enquire, whether our love to men is then expressed when it is most needed? As it is said, A friend loveth at all times, and a brother is born for adversity, Prov. xvii. 17. Again, whether we are inclined to all those acts of charity which covereth a multitude of faults? As the apostle describes it, that it suffereth long, and is kind; envieth not; vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth: Beareth all things, believeth all things, hopeth all things, and endureth all things, 1 Cor. xiii. 4,-8.

[2.] We are to enquire, whether our love to men be expressed in forgiving injuries; which is a frame of spirit absolutely necessary for our engaging in any ordinance; as our Saviour says, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, Matt. v. 23, 24. that is, if there be a misunderstanding between you, whoever be the aggressor, or gave the first occasion for it, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother; that is, do whatever is in thy power in order thereunto, and then come and offer thy gift. And this is more necessary when we engage in this ordinance, in which we hope to obtain forgiveness of the many offences which we have committed against God; and accordingly the apostle says, Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth, 1 Cor. v. 8. It is no difficult matter for us to know whether we are disposed to forgive those who have injured us; therefore the principal thing we are to examine ourselves about, is, whether we do this with a right frame of spirit, as considering how prone we are to do those things ourselves, which may render it necessary for us to be forgiven, both by God and man? and whether, as the consequence hereof, though we were before this, inclined to over-look those graces which are discernable in them; yet now we can love them as brethren, and glorify God for what they have experienced, and be earnestly solicitous for their salvation as well as our own? Thus concerning the first duty mentioned in this answer, viz. our examining ourselves before we engage in this ordinance. We now proceed to consider some other duties mentioned therein, viz.

II. The renewing the exercise of those graces, which are necessary to our right engaging in it, whereby the sincerity and truth thereof may be discerned: Therefore, since faith, repentance, and several other graces, ought to be exercised in this ordinance, it is necessary for us to give a specimen thereof, before we engage in it. As the artificer first tries the instrument he is to make use of in some curious work before he uses it, so the truth and sincerity of our faith is to be tried before it be exercised in this ordinance.

There is another duty preparatory to the Lord’s Supper, mentioned in this answer, viz. serious meditation, that so we may not engage in it without considering the greatness of the Majesty with whom we have to do, together with our own vileness and unworthiness to approach his presence: We must also consider his power, wisdom, and goodness, to encourage us to hope for those supplies of grace from him, which we stand in need of; and we are to have an awful sense of his omnipresence and omniscience, as he is an heart-searching God, to excite in us an holy reverence, and prevent the wandering of our thoughts and affections from him, or any unbecoming behaviour in his presence; and, more particularly we are to consider, before-hand, the end and design of Christ’s instituting this ordinance, viz. that his dying love to sinners might be signified and shewed forth, as an encouragement to our faith, and an inducement to thanksgiving and praise, as the nature of the thing calls for it.

After all this it is farther observed, that we are to endeavor to prepare for this ordinance by fervent prayer, as being sensible, that when we have done our best, we shall be too much unprepared for it, unless we have the special assistance of God, when engaging in it; to which I may apply Hezekiah’s words, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his father; though he be not cleansed according to the cleansing of the sanctuary, 2 Chron. xxx. 18, 19. And we are to be earnest with him, that he would give us a believing view of Christ crucified, and especially of our interest in him; that we may be able to say as the apostle does, He loved me, and gave himself for me, Gal. ii. 20. and that he would apply to us those blessings which he has purchased by his death, which we desire to wait upon him for, when engaging in this ordinance, that our drawing nigh to him therein may redound to his glory and our spiritual advantage.

Footnote 100:

See Quest. LXXII. Vol. III. page 97, & seq. and Quest. LXXVI, LXXXV, LXXXVII.