A familiar CONFERENCE between a Miniſter and a doubt-
Afamiliar Conference, &c.
thyſelf with ſuch poor, narrow, remiſs affections to Jeſus Chrift ? O look upon him this day in his red garments ! Behold him in the strength of his love, breaking through the curſeof the law, the wrath of God, the agonies of death, to bring home the fruits of his eternal love to thy foul ; and whilst thou art beholding, and muſing upon it, let the heart melt, thy eyes drop, and thy very foul cry out, " Behold how
" he loved me ! Bleſſed beGod for Jesus Chrift. "
AFAMILIAR
CONFERENCE
BETWEEN A
MINISTER AND A DOUBTING CHRISTIAN,
CONCERNING
THE
SACRAMENT OF THE LORD's SUPPER.
Christian.] SIR, If it maybenointerruption to your ſtudies, I would beglad tobe refolved of ſeveral doubts, that ariſe inmy mind, about receiving thebleſſedſacramentof the Lord's fupper.
Minister.] • I ſhall be veryglad to contribute anything for removing thoſe ſcruples which may disturb you upon that account; therefore, pray go on.'
، ، Cbriftian.
Sir, I haveheard many fermons, and read ſeveral diſcourſes, which do much urge and declare the neceſſity of communicatingin this bleſſedordinance; and yet I durſt never preſame tojoin therein.
Minister.] 'Have you then hitherto lived in the neglect of ⚫this important duty.'
Christian.] To ſpeak freely, Sir, I never yetdid communicate therein all my life; becauſe I have much queſtioned, whether I were worthy to receive thatbleſſed and holy feal, to the glory of God, and my own edification and comfort ; ſince I never truly understood the inſtitution, nature, adminiſtration, and ends of it, nor the qualifications of thoſe who are to be partakers thereof, according to the appointment of Jeſus
Chrift.
Sf2
Afamiliar Conference between a Minister.] Well then, I hope, if theſe things beplainly
'opened to you, it maymuch conduce to fatisfy your fcruples.* Chriftian.] Sir, I ſhall receive your inſtructions with thankfulness, and, if my heart deceive me not, ſhall rejoice in the light andknowledge that I may gain thereby.
Minister] Letus then, first, enquire into the qualifications •of a fincere Chriſtian in general ; and, fecondly, of the qualifications of ſuch Chriſtians, as are meet to partake of the • Lord's ſupper; for they are diſtinct, and ſometimes ſeparate.'
Christian.) I hope, indoing this, you will much help me to judge of my preſent ſtate and conditionGod-ward. And now, inthe firſt place, pray inform me, how I may know if I am a fincere Chriflian.
Minister.] All true believers, among other graces, have • ſuch a knowledge ofGod in Chriſt, as works by love, and • ſtirs up in them an earneſt ſtudy of the will of God, and a • fincere endeavour to live in the faith, knowledge, and prac- ' tice of it'
Christian Sir, I cannot boaſt of myknowledge ; yet, by thegraceofGod thewed tome, thoſe conceptions which I have of God in Chriſt, have, I hope, ſo far prevailed upon me, that to live in the knowledge, love, and enjoyment of him, and to have my all devoted to his willand praiſe, is allthe heaven that I defire in this world, and agreat part of that which E hope for in the world to come.
Minister.] •Theſe are good figns of a real and renewed change in your ſoul, and ſodoubtleſs have wrought gooddif pofitions in you ; of which you have had evidence in your heart, and have made it appear in your life and actions.'
Christian.] I would be loth to flatter myſelf; butyet Ihope, that I find ſome delight in the word of God, both read and preached anddo ſeriouſly meditatethereon, thatImay " grow
" ingrace, and in the knowledge of Jesus Chriſt our Lord."
And tho' I am ſometimestempted with vile and vain thoughts, yet I endeavour to ſtifle them, and my heart riſes against them.
I thankGod, I ſtrive to reſiſt the firſt motions to fin, and avoidall occafions of evil; and I am never more uneaſy, than when I happen into the company of prophane and ill people, having an hatred tolying, obſcene and filthydiſcourſes, ſwearing, curfing, and alldiſmonourable reflections upon God and godliness.
I make conſcience of taking up a ſlander againstmy neighbour; and to be juſt, and to do good to all, according to my ability, and towalk in all the commandments of the "Lord, blameleſs."
Minister and a doubting Christian.
Minister.] If theſe be the fruits and effects of your faith, • it is not adead faith; yet we must not reſt upon our own
• works, or righteousness, for julification, merit, or fatisfaction; becauſe it will bederogatory to the merits and righte- • ouſneſs of Jesus Chriſt, and dangerous to our own fouls.'
Chriftian.
Sir, Iknowright well, that there is no juftification, butby the blood of Jeſus; neitherdare I trust tomyown righteousness, but to his only, for the pardon and remiſſionof my fins. And if by grace Iam enabled to bring forth any fruit meet for a gospel faith, repentance, and love; theſe I bletsGod for, as a part of my duty and happineſs, and defire to look on them as proofs of faith, (if they areworthy tobe fuch) and nootherwite.
Minifter.] This is well. Butdoyou find your foul always • inagood trame and temper,without haltings, flips, or excur- • fions??
Chriftian.] Sir, I dare not ſay Ido: for I mustwith forrow acknowledge, that at fometimes my thoughts are polluted, my wordsare unfavoury, without edification, my actions not adorning the doctrine of the gospel of God my Saviour ; but fuch as I fear may prove a grief and ſhare toothers. My ſpiritual reliſh of God's word is very infipid, andits authoritynot fo fenfiblypowerful; ſo that I am unready to any thing that is good, even like adead man, as if my religion had no lifenor foulin it.
Minister.] Well ; but whenyou thus fall into fin, or fail in your duty, what do you think of yourself and ways ?
• How are you affected therewith ??
Christian.] When I am in this deplorable condition, my foul is much disturbed, my joy and peace of confcienceare gone: butwhen I am a little rouzedoutof this finful lethargy, myheart is then melted with forrow for my folly and miſcarriage, and I addreſs myself to God with the greatest fear and ſhame, humbly imploringhim to renew a right Spirit within me.
Minifter.] Well, friend, if your confcienceconfirms what • your tongue has uttered, you have expreſſed enough to evi- •dence the fincerity of your obedience toGod, and that yon are a found believer, and a fincere convert. And Ihopeyou have faith alſo in Jeſus Chriſt, the mediator; without a due reſpect towhom, ourfaith and good affections will notdeferve
• the name of being truly evangelical and ſaving.'
Chriftian.] Through grace, Idefire to acknowledgeand embracethe LordJesus Chrift, upon the terms on which he isof.
Afamiliar Conference between a feredin the goſpel; to believe allhis doctrines, as my teacher andguide; to truſt anddependuponhim, as the " High-prieſt
" of our profeſſion, who makes atonementbyhis ſacrifice and " interceſſion."
And Idefire to ſubmit to his government, as Lord andKing of his church.
Minifter.] Theſe are veryconfiderable attainments, and in- • clude the ſubſtance of saving-faith. But are you ſenſible how you arrived tothis good diſpoſition and frame of mind ? Do you imagine itwas natural to you, or the reſult of the improvement of your natural reaſon, powers, or faculties ?'
، ، Chriftian .] Oh , Sir, I dare by no means aſcribe that to nature, which is only the effect of divine grace.
If I have any meaſure of ſanctification, it is only by the gift and grace of God; for I have had too much experience, that by nature I am alive to vanity and fin ; butdead and lifeless toGod, and to all real goodness ; that I am darkness; folly poffefſeth my foul ; I am at enmity withGod, and altogether unable to will, or todo what is pleaſing in his eyes ; having a great contrariety in my heart tothe way of ſalvation propoſed in the goſpel of Chrift.
Minister.
And have you taken up ſtrong reſolutions, that, by the help ofGod, and the aſſiſtance of his bleſſed Spirit, you will endeavour to perſevere in the faith and practice
• which you have now declared, to your life's end ? '
Christian.] Sir, there is nothing that I more dread than apoſtatizing, or relaxing in myduty and profeffion, and that I ſhould have a backſliding heart from the Lord; and I earnestly watch and pray againſt every ſymptom anddegree thereof.
، Minister.] • Doyou think, that byyour own ſtrength and ability, you have power to persevere and continue in the * faith and obedience of the goſpel; against the many temptations and corruptions that affault us, and the lamentable mifcarriages of thoſe who seemed pillars in the houſe of God ?'
Christian.] I haveno confidence in myown ability, Sir, I affure you ; butdo wholly rely on the Rock that ishigher thanI; even upon him who hath promised, thathe will perfect a good work begun to theday of Christ.
I rest upon him, who is the author andfiniſher of our faith ; I beg his holy Spirit, to inſtruct, guide, aſſiſt, and comfort me.
And I earnestly defire and purpoſe, (by the grace of God) to expect thoſe aids, in a conſtant and univerſal attendance uponGod inhis ordinances, with an honest, humble, and believing heart.
Minister.] Theſe are all plain evidences ofthe ſaving grace * ofGod : which Ibeſeechthe Lord may always continue,and
• Minister and a doubting Christian .
grow in your heart ; that ſo you may have a full aſſurance of his love, who hath dealt ſo graciously with you.'
Chriftian.] The Lord grant, that in the ſenſe of his love to my foul, Imay walk worthy of his grace. And now, Sir, by whathasbeen ſaid, do you think I may prefume to feed on Je-
fus Chriſt at his table, and receive thatbleſſed ſeal of my Redeemer's love ?
Minifter.
You know Itold you, thatamanmay be a true • Chriſtian, and yet maynot be fit topartake of thisholy ordinance: becauſe he may believe unto ſalvation, and yet be fo ignorant of this mystery, as not to be able to make a due application of it to his own foul.'
Christian.] Ah, Sir, Iwould willingly be informed, what is neceſſary to be done by a found believer, in order to the partaking of this bleſſed ordinance ?
Minister.
First, He must conſider, that the elements and matter of this ordinance, are not common bread and wine
⚫after confecration, but fet apart to aholy uſe, and ſo tobe ⚫receivedwith anholy underſtanding and fear. And therefore
• the Corinthians were blamed by the apostle, for their igno6 rance and irreverence, I Cor. xi.
Again, that theſe ele- ' ments, fobleſſed and ſet apart by Chriſt's appointment, do repreſent a crucified Redeemer; and we are to partake of ' them with love, as amemorial of his death; and with faith, as the feal of the promise, and the means appointedbyGod, to convey the benefits of Chrift crucified to the foul.'
Christian.] Sir, theſe conſiderations raiſe up my deſires to come to the Lord's table, which I hope to be a partaker of, with the ſame ſentiments that you have now laidbefore me ; and that I shall feaſt mine eyes on that lovely object, which is fo fullof love ; and that my eye will fo deeply affect my heart toward my holy Redeemer, that I may meet with my bleſſed
Lord in all the ways of his appointment.
Minister.] Again; you ought to ſet your foul upon ſelf-examination, that ſo you maybe ſenſible of yourwants andde- ' fects, and come to Chriſt for a ſupply of the graces of his
holy Spirit ; that you may exerciſe faith, love, repentance, and all other graces, with fuch warmth and vigour, that Jefus
• Chriſt may delight in you, and you in him ; and there may be amutual and joyful renewing of your covenant of love and obedience to your bleſſed Saviour.'
Christian.] Sir, we cannot ſuppoſe that there ſhould be the actings and exerciſes of grace, where the habits are wanting, no more than there can be motion without life : but it is uſual-
Afamiliar Conference between a ly faid, that the holy Sacrament is a quickening, cheriſhing, comforting, and confirming ordinance.
Minister.] No doubtbat the worthy prepared receivers of ⚫this bleffedbanquet, have bya due participation found their
• love inflamed, their faith ſtrengthened, their obedience confirmed, their humility increaſed ſo that they have appeared • vile in their own fight, and have had an utter deteflation of •all fin, and anearnest expectation and defire, after theglo- ⚫rious appearance of theirbleſſed LordandRedeemer.'
Christian.] Sir, ſince the benefits and bleſſings areto great, itmakes me the more earnestly long to be a communicant in theſe ſacred myſteries.
Minifter.] It is theduty of all Chriſt's minifters, to give • the facramental breadof life, and the cup of confolation, to ⚫thoſe who hunger and thirſt after Jeſus Chrift, and his righ- • teouſnefs and kingdom. And now I have told you your duty,
• I thall be willing todeclare to you thenatureand the circum- • ſtances of this bleſſed ordinance."
Christian.] Sir, I must confess I am not ſo well inftructed herein ; and if I may not be too troublesome, would be very glad tounderland what this holy ordinance is, andwhyitis called a facrament.
Minister.] • It is a feal of the covenant ofGodin Chrift, wherein, by certain outward ſigns, inſtituted by our Saviour,
• Chrift and allhis benefits are ſignified, conveyed, and fealed to the worthy receiver.
The word facrament hath been an- ⚫ciently uſed, both to ſignify baptism and the ſupper of the Lord; and was taken upby the ancient fathers, from the • oath by which theRoman foldiers were sworn to their duty, andwere notadmitted tobe foldiers, until they had folemn
⚫ly taken thatoathor facrament.
It iscalledby ſeveral other names in ſcripture, namely, breaking of bread, Acts ii.42.
• the Lord's table, 1 Cor. X. 21. the communion, 1 Cor. x.
16.'
Christian.] Pray, Sir, how many facraments were inſtituted under theNewTestament, and by whofe authority were they appointed?
Minifter.] There areonly two, baptifm, and the Lord's • fupper; and they were ordained by the ſole and immediate
• authority of Jesus Chriſt ; and thoſe other five which the Pa- ' piſts have added, and called by thatname, as order, or or- •daining of priests, pennance, marriage, confirmation, and extreme unction, or anointing at the hour of death; allthese
Minifter and a doubting Chriftian.
329, *were neither immediately inſtituted by Chriſt, norhave the *proper ends of a facrament'
Christian.] What are the elements to be used in the lacrament of the Lord's fupper?
Minister] •Breadandwine, and no other, Lukexxii. 19, 20. And all communicants are to receive both of them,
*notwithstanding the bold and facrilegious practice of the • Papifts,who give the people the bread, or wafer only, none but the prieft receiving both the bread the wine. And this without any found reafon, or ſcripture-warrant ; and they may as well corrupt, totally abolish, or addtoany of • the ordinancesand inftitutions ofChrifftJeſus, as preſume to do this.'
Chriftian.] What reſemblance or congruity is there between breadandwine, the ſigns, andwhat is ſignifiedbythem in the Lord's fupper?
다 Minister.] Bread is ſo neceffary, thatit is often put for all *kind of food, and neceffaries ; and the leaſt morſel of it is completely bread.
Thus Chriſt is food, and allneceſſaries to the foul; and every worthy communicant receives awhole
* and complete Chriſt : And as corn is not bread, till itbe * bruised or ground; ſo Jefus Chriſt had notbeen food for us,
• if hehadnot been bruiſed with wounds andforrow. And as bread is the common foodof all people, ſo is Jeſus Chrift of * all real Chriſtians Again, as breadbeing afolid body, may •properly denote the body of Chriſt , ſo wine, being liquid, may repreſent his blood : And as wine is preſſed from the grape, ſo theblood ofJeſuswas forced out by his agony, and the wounds of the croſs.'
Christian. May not the bread andwine atourcommontables fignify the fame thing?
Minister.] No ; becauſe this is folemnly fet apart, and confecrated tofacramental uſe byprayer and bleffing, and by ap .
* plying the words of ourdear Redeemer uſedinthe inſtitution of this ordinance.'
Christian. Is not the bread andwine after confecration tranfubftantiated, or transformed from the ſubſtance of bread and wine, into the real ſubſtance and effence ofthe body andblood of ourSaviour ; ſince Chriſt's own words are, This is my body,
&c.
This is my blood, &c.
Minister.
No by no means; this being a Popiſh error, attended with manyabſurdities and idolatrous practices. But it is the body and blood of Chriſt, in the ſenſe that Chrift
Vor . VIII.
Afamiliar Conference between a • ſpake it; but hedid not ſay, This is no longerbread infub
' ſtance, but the very ſubſtance of my body. And ſuch phra- • ſes areoften uſed in ſcripture, andyetnot always to be taken in a ſtrict ſenſe, no more than that " Rock was Chriſt, and " I am the true vine, thedoor, the ſhepherd," &c.
More- • over, Chriſt intended it for a facrament, that is, a ſign of • what it repreſents ; now itcannot be the real body of Chriſt,
• andthe ſign of it alſo. Again,our ſenſes offeeing, ſmelling, •and tafting, afſſure us that it is bread and wine, andnoway
• fubſtantially changed after the words of confecration. And * if we must deny our ſenſes in this, we may as well doubt
•whether theſe words, This is my body, &c. be recorded in * holy ſcripture, though we fee them there.'
Christian.
If thebreadandwinebe notthebodyandblood of Chriſt really and ſubſtantially, how then doth the truebeliever, in receiving, eating, anddrinking, them, receive, eat, anddrink the body and blood of Chrift ?
Minifter.
By receiving thoſeelements fo confecrated, as * ſigns, feals, and conveyances of Chriſt and his benefits to ' the foul; and a true Chriſtian hath them conveyed to him
6 thereby, as really as awriting under hand, ſeal, and witnef- ' ſes, canconvey lands, or other benefits, which are not really
' in the writings themselves."
Cbriftian.] What are the actions of the miniſter, in adminiſtering this ordinance ?
Minifter.] After bleſſing the bread, hebreaks it, and deli- ' vers it to the communicants in the words of Jesus Chriſt, fignifying thereby a crucified Jefus, who waswounded for our tranfgreffions. Hethen pours out the wine in the fight
• of the congregation, and delivers that to them alſo, after *bleſſing it in the words of Chriſt. And hereby is repreſented
' to us, our dear Redeemer ſhedding hisblood for us ; which * is the facrificeof atonement, whereby we obtain remiſſion of • fins.
In which action, the miniſter, ſtanding in Chriſt's * ſtead, as his miniſter, (wherein Chriſt is preſent, and by his
Spirit and authority) doth as really tender and beſtow himself andbenefits, as if he had spoken the fame words in his own viſible perſon.'
Chriftian.
But fay ſome, fince our Saviour reſtrained this ordinance tothe time of his coming ; he being come in the Spirit, it is now at an end, and aboliſhed.
Minifter.
If theſe enthusiasts ineanthecomingof the Spirit, inits fanctifying operations ; then it seems, that it was
*appointed onlyfor unbelievers ; andthat the diſciples, who
Minister and a doubting Chriſtian.
•communicated with Chriſt at the inſtitution thereof, hadnot • the Spirit, but were unbelievers ; which is falſe and abſurd.
• If they mean the extraordinarygifts of the Spirit, or the • pouring it forth in an extraordinary meaſure ; the practice of • the apoſtles and the church of God, both at that time, and • long after, will abundantly contradict that aſſertion ; Acts ii.
42. 1 Cor.x. 16.'
Chriftian.] What are the benefits that Chriſt gives, andwe receive, in this ordinance ?
6 Minister ] The exerciſe and increaſe of every grace ; the cleanſingour fouls from the guilt of ſin ; healing the wounds
• which ſin hath made in our confciences; a confirmation of • the truth and promises of God; an humble and holy delight
• in Chriſt, and our fellow Chriſtians ; and a more earnest longingfor, andexpectation of, the bleſſedneſs of thelifeto come: And is an ordinance chieflyintended for confirma- * tion of our faith, love, and increaſe in grace ; ſo that no * perſonought tocome thereunto, but in faith.'
Christian.] What are the neceſſary preparations for this folemn ordinance ?
Minister.] (1.) That a manhavethehabitof faith.
(2.) • That he have an hearty diſpoſition and willingness, to re- * ceive Chriſt as his Lord and Redeemer.
(3.) That hebe in • charity with all men ; John i. 7. Matth. xv. 26.
We must • alſo exerciſe renewed acts of repentance, and clear up our • intereſt inChriſt, andhave ourfouls full of faith and love to- • ward him .'
Christian.] Sir, thereisoneſcripture that, Ibelieve, diſcouragesmanyfrompartakingofthe Lord'stable; neitherdo I indeed well underſtand it :
1 Cor. xi. 27, 28, 29. " Whosoever (hall " eat this bread, and drink this cup of the Lord unworthily,
" ſhall be guilty of thebodyandblood of the Lord.
Butlet aman examine himself, and ſo lethim eatof that bread, and *" drink of that cup.
For he that eateth and drinketh un- " worthily, eateth and drinketh damnation (or judgment) to " himself, notdifcerning the Lord's body."
Minister.
I am indeed of the opinion, that the want of 'right underſtanding this ſcripture, has been a ſtumbling- *block to many, and ſo I shall endeavour briefly to explain it.
•The apoſtle here trulyrepreſents, and verymuch aggravates •the danger of unworthy receiving this holy facrament : but ' hedoes not deter the Corinthians from it, becauſe they had
*ſometimes come to it without due reverence ; but exhorts Tt2
Afamiliar Conference between a • them to amend whathad been amiſs, and to come better pre- •pared anddiſpoſed for the future. And therefore, after that ⚫terrible declaration, that " Whosoever ſhall eat this bread,
" and drink this cup of the Lord," &c. He does not add, therefore let Chriſtians take heed of coming to the Lord's
*table; but let them come prepared, and with due reverence ; not as to a common meal, but to a ſolemo participation of • thebody andblood of Chriſt : " But let him examine him- " ſelf; and ſo let him eat of that bread, and drink of that *" cup."
For if this be a good reaſon to abſtain from this ⚫ordinance, for fear of performing it in an undue manner ; then a wicked man may as well lay afide all other holy duties, as prayer, hearing, and reading the word of God, for fear of the unworthy uſele of them; fince, The prayer of the * wicked, (that is, one that reſolves to continue ſo) is an abomination to the Lord.
And Chriſt ſays, Take heed how you hear. And the apostle ſays, that those who will not believe the gospel, it is the favourof death to them : That is, it is deadly, and damnable to fuch perſons. Now there is as •much reaſon for men to give over praying, or attending on theword ofGod, as not to receive the ſacrament ; ſince he
*that prays unworthily, that is, without spiritual benefit and advantage, is guilty of great contempt ofGod, and Jeſus
• Chriſt, andaggravates his own damnation ; as well as he, •who by partaking of the Lord's-ſupper unworthily, eats and drinks his own judgment and when the apostle adds, " But let a man examine himself; and ſo let him eat of that ،،، bread, and drink of that cup :" It ſeems clear, by the oc
caſion and circumſtances of his diſcourſe, that hedoes not in. tendwe ſhould examine our ſtate of grace, whether we are to • true believers or no, and ſincerely reſolved to continue ſo; but he ſpeaks of the actual fitneſs and worthineſs of the Corinthians at that time, when they came to receive the Lord's
• ſupper.
And therefore, ver. 20. he ſharply reproves their • irreverent and unſuitable carriage at the Lord's table: they
•coming thereunto diſorderly, one before another.
It was •the cuſtom ofChriſtians then, to meet at the feaſt of charity, in which theydid communicate with greaty ſobrietyandtem. perance ; and when that was ended, they celebrated the • Lord's ſupper. Now, among the Corinthians, this order
<was broken : The rich met, and excluded the poor from ⚫this common feast ; and after an irregular feaſt, (one after another eating his own ſupper as he came), theywent to the facrament in great diſorder : Onewas hungry, having eaten
Minister and a doubting Chriſtian.
nothing at all ; others haddrank and eat intemperately ; and ' the poor were deſpiſed and neglected.
This the apofile con- •demns as a great profanation of that ſolemn inſtitution, for •behaving themselves with as little reverence, as if it were a •common fupper, or feast: And this he calls, not difcerning
'the Lord's body : makingno differencebetweenthe facrament 'andacommon meal; which contemptuous carriage, he calls
* eating and drinking unworthily ; for which he pronounceth •them guilty of the body and blood of Christ ; by which, he
•tells them, theydid incur the judgment ofGod, which he •calls eating and drinking their own judgment ; for ſo the *word ſignifies in the Greek, and not eternal condemnation.
•It is meant of ſome temporal judgment and chaftiſement, in order to the preventing of eternal damnation : Which is evident from what follows :
" He that eateth and drinketh unworthily, eateth and drinketh judgment to himself."
•And then he ſays, " For this cauſe manyare weak and fickly "؟among you, and many fleep."
That is, for this irreverence of theirs, God ſent among them ſeveral diſeaſes , of • which many haddied. And thenhe adds, " For if we would
" judge ourſelves, we should not be judged."
That is, if •we would cenfure and examine ourſelves, ſoas tobe more ' careful for the future, we ſhould eſcape the judgment of •God in theſe temporal punishments. " But when we are
" judged, we are chaftened of the Lord, that we should not " be condemned with the world."
That is, when by neglecting thus to judge ourſelves, we provoke God to judge 'us; he inflicts theſetemporal judgmentsupon us, toprevent
'our eternal damnation.'
Christian ] Sir, I am much obliged to you for the fatisfaction you have given me in theſe weighty points, referring to the Lord's ſupper : And now, though in adeep ſenſe of mygreat unworthineſs, yet with humble confidence in my dear Redeemer, who graciouſly invites all that areheavy laden to comeuntohim ; I do intend, bythebleſſing ofGod, to addreſs myſelf to the Lord's table the next Lord's day ; humbly beſeeching the aſſiſtance of your prayers, that I may not come without the wedding-garment ; but may be ſo qualified, as toobtainthoſe glorious privileges and bleſſings, which are there repreſented and faledto every worthy communicant.