And I do on purpoſe ſpeak thus cautiouſly in ⟨this⟩ matter, becauſe ſome pious perſons do ⟨perhaps⟩ err on the ſtricter hand, & are a little ſuperſtitious on that ſide in ſo much that unleſs ⟨they⟩ gain ſo much time to ſet a part for a ſolemn ⟨preparation⟩, they will refrain from the Sacrament at that time, though otherwiſe they be habitually prepared: This I doubt not proceeds from ⟨a pious⟩ mind; but as the Apoſtle ſays in another ⟨caſe⟩ about the Sacrament, Shall I praiſe them in ⟨this⟩? I praiſe them not. For provided there ⟨be⟩ no wilfull neglect of due preparation, it is ⟨much⟩ better to come ſo prepared as we can, nay ⟨I think⟩ it is our duty ſo to to do, rather than to ⟨abſtain⟩ upon this punctilio. For when all is done, ⟨the⟩ beſt preparation for the Sacrament, is the ⟨general⟩ care and endeavour of a good life; and ⟨he⟩ that is thus prepared may receive at any time ⟨when⟩ opportunity is offered, though he had no ⟨particular⟩ foreſight of that opportunity. And I ⟨think⟩ in that caſe ſuch a one ſhall do much ⟨better⟩ to receive than to refrain, becauſe he is ⟨habitually⟩ prepared for the Sacrament, though he ⟨had⟩ no time to make ſuch actual ⟨preparation⟩ as he deſired: And if this were not allowable, how could Miniſters communicat with ſick ⟨perſons⟩ at all times, or perſwade others to do ⟨it⟩ many times upon very ſhort and ſudden ⟨warning⟩?
And indeed we cannot imagine that the ⟨primitive⟩ Chriſtians, who received the Sacrament ſo ⟨frequently⟩, that for ought appears to the ⟨contrary⟩ they Judged it as eſſential and neceſſary ⟨a part⟩ of their publick worſhip as any other ⟨part⟩ of it whatſoever, even as their Hymns and ⟨Prayers⟩, and reading and interpreting of theWord
