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Holy Living

by Jeremy Taylor





Of Prayer.


There is no greater argument in the world of our spiritual danger and unwillingness to religion, than the backwardness which most men have always, and all men have sometimes, to say their prayers - so weary of their length, so glad when they are done, so witty to excuse and frustrate an opportunity: and yet all is nothing but a desiring of God to give us the greatest and the best things we can need, and which can make us happy - it is a work so easy, so honourable, and to so great purpose, that in all the instances of religion and providence (except only the incarnation of his Son) God hath not given us a greater argument of his willingness to have us saved, and of our unwillingness to accept it, his goodness and our gracelessness, his infinite condescension and our carelessness and folly, than by rewarding so easy a duty with so great blessings.


Motives to Prayer.

I cannot say anything beyond this very consideration and its appendages to invite Christian people to pray often. But we may consider that, 1. It is a duty commanded by God and his holy Son. 2. It is an act of grace and highest honour, that we, dust and ashes, are admitted to speak to the eternal God, to run to him as to a father, to lay open our wants, to complain of our burdens, to explicate our scruples, to beg remedy and ease, support and counsel, health and safety, deliverance and salvation: and, 3. God hath invited us to it by many gracious promises of hearing us. 4. He hath appointed his most glorious Son to be the precedent of prayer, and to make continual intercession for us to the throne of grace. 5. He hath appointed an angel to present the prayers of his servants: and, 6. Christ unites them to his own, and sanctifies them, and makes them effective and prevalent: and, 7. Hath put it into the hands of men to rescind, or alter, all the decrees of God, which are of one kind, (that is, conditional, and concerning ourselves and our final estate, and many instances of our intermedial or temporal,) by the power of prayers. 8. And the prayers of men have saved cities and kingdoms from ruin: prayer hath raised cities and kingdoms from ruin: prayer hath raised dead men to life, hath stopped the violence of fire and shut the mouths of wild beasts, hath altered the course of nature, caused rain in Egypt, and drought in the sea: it made the sun to go from west to east, and the moon to stand still, and rocks and mountains to wales; and it cures diseases without physic, and makes physic to do the work of nature, and nature to do the work of grace, and grace to do the work of God; and it does miracles of accident and event; and yet prayer, that does all this, is, of itself, nothing but an ascent of the mind to God, a desiring things fit to be desired, and an expression of this desire to God as we can, and as becomes us. And our unwillingness to pray is nothing else but a not desiring what we ought passionately to long for; or, if we do desire it, it is a choosing rather to miss our satisfaction and felicity than to ask for it.

There is no more to be said in this affair, but that we reduce it to practice, according to the following rules:


Rules for the Practice of Prayer.

1. We must be careful that we never ask anything of God that is sinful, or that directly ministers to sin; for that is to ask God to dishonour himself, and to undo us. We had need consider what we pray; for before it returns in blessing it must be joined with Christ’s intercession, and presented to God. Let us principally ask of God power and assistances to do our duty, to glorify God, to do good works, to live a good life, to die in the fear and favor of God and eternal life: these things God delights to give, and commands that we shall ask, and we may with confidence expect to be answered graciously; for these things are promised without any reservations of a secret condition: if we ask them, and do our duty towards the obtaining them, we are sure never to miss them

2. We may lawfully pray to God for the gifts of the Spirit that minister to holy ends; such as are the gift of preaching, the spirit of prayer, good expression, a ready and unloosed tongue, good understanding, learning, opportunities to publish them, etc., with these only restraints: 1. That we cannot be so confident of the event of those prayers as of the former. 2. That we must be curious to secure our intention in these desires, that we may not ask them to serve our own ends, but only for God’s glory; and then we shall have them, or a blessing for desiring them. In order to such purposes our intentions in the first desires cannot be amiss; because they are able to sanctify other things, and therefore cannot be unhallowed themselves. 3. We must submit to God’s will, desiring him to choose our employment, and to furnish our persons as he shall see expedient.

3. Whatsoever we may lawfully desire of temporal things, we may lawfully ask of God in prayer, and we may expect them, as they are promised. 1. Whatsoever is necessary to our life and being is promised to us; and therefore we may, with certainty, expect food and raiment, food to keep us alive, clothing to keep us from nakedness and shame; so long as our life is permitted to us, so long all things necessary to our life shall be ministered. We may be secure of maintenance, but not secure of our life - for that is promised, not this: only concerning food and raiment we are not to make accounts by the measure of our desires, but by the measure of our needs. 2. Whatsoever is convenient for us; pleasant, and modestly delectable, we may pray for, so we do it, 1. With submission to God’s will. 2. Without impatient desires. 3. That it be not a trifle and inconsiderable, but a matter so grave and concerning as to be a fit matter to be treated on between God and our souls. 4. That we ask not to spend upon our lusts, but for ends of justice, or charity, or religion, and that they be employed with sobriety.

4. He that would pray with effect must live with care and piety.[224] For although God gives to sinners and evil persons the common blessings of life and chance, yet either they want the comfort and blessing of those blessings, or they become occasions of sadder accidents to them, or serve to upbraid them in their ingratitude or irreligion: and in all cases, they are not the effects of prayer, or the fruits of promise, or instances of a father’s love; for they cannot be expected with confidence, or received without danger, or used without without a curse and mischief in their company. But as all sin is an impediment to prayer, so some have a special indisposition towards acceptation; such are uncharitableness and wrath, hypocrisy in the present action, pride and lust; because these, by defiling the body or the spirit, or by contradicting some necessary ingredient in prayer, (such as are mercy, humility, purity, and sincerity,) do defile the prayer, and make it a direct sin, in the circumstances or formality of the action.

5. All prayer must be made with faith and hope, that is, we must certainly believe[225] we shall receive the grace which God hath commanded us to ask; and we must hope for such things which he hath permitted us to ask, and our hope shall not be vain, though we miss what is not absolutely promised; because we shall at least have an equal blessing in the denial as in the grant. And, therefore, the former conditions must first be secured; that is, that we ask things necessary, or at least good and innocent and profitable, and that our persons be gracious in the eyes of God: or else, what God hath promised to our natural needs he may, in many degrees, deny to our personal incapacity; but the thing being secured, and the person disposed, there can be no fault at all; for whatsoever else remains is on God’s part, and that cannot possibly fail. But because the things which are not commanded cannot possibly be secured, (for we are not sure they are good in all circumstances,) we can but hope for such things, even after we have secured our good intentions. We are sure of a blessing, but in what instance we are not yet assured.

6. Our prayers must be fervent, intense, earnest, and importunate, when we pray for things of high concernment and necessity. ‘Continuing instant in prayer; striving in prayer; labouring fervently in prayer; night and day, praying exceedingly; praying always with all prayer:’ so St. Paul calls it.[226] ‘Watching unto prayer:’ so St. Peter.[227] ‘Praying earnestly:’ so St. James.[228] And this is not at all to be abated in matters spiritual and of duty: for, according as our desires are, so are our prayers; and as our prayers are, so shall be the grace; and as that is, so shall be the measure of glory. But this admits of degrees according to the perfection or imperfection of our state of life; but it hath no other measures, but ought to be as great as it can, the bigger the better: we must make no positive restraints upon ourselves. In other things they are to use a bridle; and as we must limit our desires with submission to God’s will, so also we must limit the importunity of our prayers by the moderation and term of our desires. Pray for it as earnestly as you may desire it.

7. Our desires must be lasting, and our prayers frequent, assiduous, and continual; not asking for a blessing once, and then leaving it, but daily renewing our suits, and exercising our hope, and faith, and patience, and long-suffering, and religion, and resignation, and self-denial, in all the degrees we shall be put to. This circumstance of duty our blessed Saviour taught, saying, that ‘men ought always to pray, and not to faint.’[229] Always to pray, signifies the frequent doing of the duty in general; but because we cannot always ask several things, and those are such as concern our great interest, the precept comes home to this very circumstance; and St. Paul calls it ‘praying without ceasing;’[230] and himself in his own case gave a precedent-’For this cause I besought the Lord thrice.’ And so did our blessed Lord; he went thrice to God on the same errand, with the same words, in a short space-about half a night; for his time to solicit his suit was but short. And the Philippians were remembered by the apostle, their spiritual father, ‘always pray for the pardon of our sins, for the assistance of God’s grace, for charity, for life eternal, never giving over till we die; and thus also we pray for supply of great temporal needs in their several proportions; in all cases being curious we do not give over out of weariness or impatience; for God God oftentimes defers to grant our suit, because he loves to hear us beg it, and hath a design to give us more than we ask, even a satisfaction of our desires, and a blessing for the very importunity.

8. Let the words of our prayers be pertinent, grave, material, not studiously many, but according to our need, sufficient to express our wants, and to signify our importunity. God hears us not the sooner for our many words, but much the sooner for an earnest desire; to which let apt and sufficient words minister, be they few or many, according as it happens. A long prayer and a short differ not in their capacities of being accepted, for both of them take their value according to the fervency of spirit, and the charity of the prayer. That prayer, which is short by reason of an impatient spirit, or dulness, or despite of holy things, or indifferency of desires, is very often criminal, always imperfect; and that prayer which is long out of ostentation, or superstition, or a trifling spirit, is as criminal and imperfect as the other in their several instances. This rule relates to private prayer. In public, our devotion is to be measured by the appointed office, and we are to support our spirit with spiritual arts, that our private spirit may be a part of the public spirit, and be adopted into the society and blessings of the communion of saints.

9. In all forms of prayer mingle petition with thanksgiving, that you may endear the present prayer and the future blessing, by returning praise and thanks for what we have already received. This is St. Paul’s advice - ‘Be careful for nothing; but in everything, by prayer and supplication with thanksgiving, let your requests be made known unto God.[231]

10. Whatever we beg of God, let us also work for it, if the thing be matter of duty, or a consequent to industry; for God loves to bless labour and to reward it, but not to support idleness.[232] And therefore our blessed Saviour in his sermons joins watchfulness with prayer, for God’s graces are but assistances, not new creations of the whole habit, in every instant or period of our life. Read Scriptures, and then pray to God for understanding. Pray against temptation; but you must also resist the devil, and then he will flee from you. Ask of God competency of living; but you must also work with your hands the things that are honest, that ye may have to supply in time of need. We can but do our endeavor, and pray for blessing, and then leave the success with God; and beyond this we cannot deliberate, we cannot take care - but, so far, we must.

11. To this purpose let every man study his prayers and read his duty in his petitions. For the body of our prayer is the sum of our duty; and as we must ask of God whatsoever we need, so we must labour for all that we ask. Because it is our duty, therefore we must pray for God’s grace; but because God’s grace is necessary, and without it we can do nothing, we are sufficiently taught, that in the proper matter or our religious prayers is the just matter of our duty; and if we shall turn our prayers into precepts, we shall the easier turn our hearty desires into effective practices.

12. In all our prayers we must be careful to attend our present work,[233] having a present mind, not wandering upon impertinent things, not distant from our words, much less contrary to them; and if our thoughts do at any time wander, and divert upon other objects, bring them back again with prudent and severe arts - by all means striving to obtain a diligent, a sober, an untroubled, and a composed spirit.

13. Let your posture and gesture of body in prayers be reverend, grave, and humble - according to public order, or the best examples, if it be in public - if it be in private, either stand or kneel, or lie flat upon the ground on your face, in your ordinary and more solemn prayers, but in extraordinary, casual, and ejaculatory prayers, the reverence and devotion of the soul, and the lifting up the eyes and hands to God with any other posture not indecent, is usual and commendable; for we may pray in bed, on horseback, ‘everywhere,’[234] and at all times, and in all circumstances; and it is well if we do so; and some servants have not opportunity to pray so often as they would, unless they supply the appetites of religion by such accidental devotions.

14. ‘Let prayers and supplications and giving of thanks be made for all men; for kings, and all that are in authority; for this is good and acceptable in the sight of God our Saviour.’[235] We, who must love our neighbours as ourselves, must also pray for them as for ourselves, with this only difference, that we may enlarge in our temporal desires for kings, and pray for secular prosperity to them with more importunity than for ourselves; because they need more to enable their duty and government, and for the interests of religion and justice. This part of prayer is by the apostle called intercession; in which, with special care, we are to remember our relatives, our family, our charge, our benefactors, our creditors, not forgetting to beg pardon and charity for our enemies, and protection against them.

15. Rely not on a single prayer in matters of great concernment; but make it as public as you can, by obtaining of others to pray for you - this being the great blessing of the communion of saints, that a prayer united is strong, like a well-ordered army; and God loves to be tied fast with such cords of love, and constrained by a holy violence.

16. Every time that is not seized upon by some other duty is seasonable enough for prayer; but let it be performed as a solemn duty morning and evening, that God may begin and end all our business; that the outgoing of the morning and evening may praise him; for so we bless God, and God blesses us. And yet fail not to find or make opportunities to worship God at some other times of the day, at least by ejaculations and short addresses, more or less, longer or shorter, solemnly or without solemnity, privately or publicly, as you can, or are permitted, always remembering, that as every sin is a degree of danger and unsafety, so every pious prayer and well-employed opportunity is a degree of return to hope and pardon.


Caution for making Vows.

17. A vow to God is an act of prayer, and a great degree and instance of opportunity, and an increase of duty by some new uncommanded instance, or some more eminent degree of duty, or frequency of action, or earnestness of spirit in the same. And because it hath pleased God, in all ages of the world, to admit of intercourse with his servants in the matters of vows, it is not ill advice that we make vows to God in such cases in which we have great need or great danger. But let it be done according to these rules and by these cautions:

1. That the matter of the vow be lawful. 2. That it be useful in order to religion or charity. 3. That it be grave, not trifling or impertinent; but great in our proportion of duty towards the blessing. 4. That it be an uncommanded instance, that is, that it be of something, or in some manner, or in some degree, to which formerly we were not obliged, or which we might have omitted without sin. 5. That it be done with prudence; that is, that it be safe in all the circumstances of person, lest we beg a blessing and fall into a snare. 6. That every vow of a new action be also accompanied with a new degree and enforcement of our essential and unalterable duty - such as was Jacob’s vow, that (besides the payment of the tithe) God should be his God; that so he might strengthen his duty to him, first in essentials and precepts, and then in additionals and accidentals. For it is but an ill tree that spends more in leaves and suckers and gums than in fruit; and that thankfulness and religion is best that first secures duty and then enlarges in counsels. Therefore, let every great prayer and great need and great danger draw us nearer to God by the approach of a pious purpose to live more strictly, and let every mercy of God answering that prayer produce a real performance of it. 7. Let not young beginners in religion enlarge their hearts and straighten their liberty by vows of long continuance; nor, indeed, any one else, without a great experience of himself and of all accidental dangers.[236] Vows of single actions are safest, and proportionable to those single blessings ever begged in such cases of sudden and transient importunities. 8. Let no action which is matter of question and dispute in religion ever become the matter of a vow. He vows foolishly that promises to God to live and die in such an opinion in an article not necessary nor certain; or that, upon confidence of his present guide, binds himself for ever to the profession of what he may afterwards more reasonably contradict, or may find not to be useful, or not profitable, but of some danger or of no necessity.

If we observe the former rules we shall pray piously and effectually; but because even this duty hath in it some special temptations, it is necessary that we are armed by special remedies against them. The dangers are, 1. Wandering thoughts; 2. Tediousness of spirit. Against the first these advices are profitable:


Remedies against Wandering Thoughts in Prayer.

If we feel our spirits apt to wander in our prayers, and to retire into the world, or to things unprofitable, or vain and impertinent:

1. Use prayer to be assisted in prayer; pray for the spirit of supplication, for a sober, fixed, and recollected spirit; and when to this you add a moral industry to be steady in your thoughts, whatsoever wanderings after this do return irremediably are a misery of nature and an imperfection, but no sin, while it is not cherished and indulged to.

2. In private it is not amiss to attempt the cure by reducing your prayers into collects and short forms of prayer, making voluntary interruptions, and beginning again, that the want of spirit and breath may be supplied by the short stages and periods.

3. When you have observed any considerable wanderings of your thoughts, bind yourself to repeat thy prayer again with actual attention, or else revolve the full sense of it in your spirit, and repeat it in all the effect and desires of it; and, possibly, the tempter may be driven away with his own art, and may cease to interpose his trifles when he perceives they do but vex the person into carefulness and piety; and yet he loses nothing of his devotion, but doubles the earnestness of his care.

4. If this be not seasonable or opportune, or apt to any man’s circumstances, yet be sure, with actual attention, to say a hearty Amen to the whole prayer with one united desire, earnestly begging the graces mentioned in the prayer; for that desire does the great work of the prayer, and secures the blessing, if the wandering thoughts were against our will, and disclaimed by contending against them.

5. Avoid multiplicity of businesses of the world, and in those that are unavoidable, labour for an evenness and tranquillity of spirit, that you may be untroubled and smooth in all tempests of fortune; for so we shall better tend religion when we are not torn in pieces with the cares of the world, and seized upon with low affections, passions, and interest.

6. It helps much to attention and actual advertisement in our prayers, if we say our prayers silently, without the voice, only by the spirit. For, in mental prayer, if our thoughts wander we only stand still; when our mind returns we go on again - there is none of the prayer lost, as it is if our mouths speak and our hearts wander.

7. To incite you to the use of these, or any other counsels you shall meet with, remember that it is a great indecency to desire of God to hear those prayers, a great part whereof we do not hear ourselves. If they be not worthy of our attention they are far more unworthy of God’s.


Signs of Tediousness of Spirit in our Prayers and all Actions of Religion.

The second temptation in our prayer is a tediousness of spirit or a weariness of the employment; like that of the Jews, who complained that they were weary of the new moons, and their souls loathed the frequent return of their Sabbaths: so do very many Christians, who first pray without fervour or earnestness of spirit; and, secondly, meditate but seldom, and that without fruit, or sense, or affection; or, thirdly, who seldom examine their consciences, and when they do it, they do it but sleepily, slightly, without compunction, or hearty purpose, or fruits of amendment. 4. They enlarge themselves in the thoughts and fruitation of temporal things, running for comfort to them only in any sadness and misfortune. 5. They love not to frequent the sacraments, nor any the instruments of religion, as sermons, confessions, prayers in public, fastings; but love ease and a loose undisciplined life. 6. They obey not their superiors, but follow their own judgment when their judgment follows their affections, and their affections follow sense and worldly pleasures. 7. They neglect, or dissemble, or defer, or do not attend to the motions and inclinations to virtue which the Spirit of God puts into their soul. 8. They repent them of their vows and holy purposes, not because they discover any indiscretion in them, or intolerable inconvenience, but because they have within them labour (as the case now stands) to them displeasure. 9. They content themselves with the first degrees and necessary parts of virtue; and when they are arrived thither, they sit down as if they were come to the mountain of the Lord, and care not to proceed on toward perfection. 10. They inquire into all cases in which it may be lawful to omit a duty; and, though they will not do less than they are bound to, yet they will do no more than needs must; for they do out of fear and self-love, not out of the love of God, or the spirit of holiness and zeal. The event of which will be this: he that will do no more than needs must, will soon be brought to omit something of his duty, and will be apt to believe less to be necessary than is.


Remedies against Tediousness of Spirit.

The remedies against this temptation are these:

1. Order your private devotions so that they become not arguments and causes of tediousness by their indiscreet length, but reduce your words into a narrow compass, still keeping all the matter; and what is cut off in the length of your prayers supply in the earnestness of your spirit; for so nothing is lost, while the words are changed into matter, and length of time into fervency of devotion. The forms are made not the less perfect, and the spirit is more, and the scruple is removed.

2. It is not imprudent, if we provide variety of forms of prayer to the same purposes, that the change, by consulting with the appetites of fancy, may better entertain the spirit; and, possibly, we may be pleased to recite a hymn when a collect seems flat to us and unpleasant; and we are willing to sing rather than to say, or to sing this rather than that: we are certain that variety is delightful; and whether that be natural to us, or an imperfection, yet if it be complied with, it any remove some part of the temptation.

3.Break your office and devotion into fragments, and make frequent returnings by ejaculations and abrupt intercourses with God; for so no length can oppress your tenderness and sickliness of spirit; and, by often praying in such manner and in all circumstances, we shall habituate our souls to prayer by making it the business of many lesser portions of our time; and by thrusting in between all our other employments, it will make everything relish of religion, and by degrees turn all into its nature.

4. Learn to abstract your thoughts and desires from pleasures and things of the world; for nothing is a direct cure to this evil but cutting off all other loves and adherences. Order your affairs so that religion may be propounded to you as a reward, and prayer as your defence, and holy actions as your security, and charity and good works as your treasure. Consider that all things else are satisfactions but to the brutish part of a man; and that these are the refreshments and relishes of that noble part of us by which we are better than beasts; and whatsoever other instrument, exercise, or consideration, is of use to take our loves from the world, the same is apt to place them upon God.

5. Do not seek for deliciousness and sensible consolations in the actions of religion, but only regard the duty and the conscience of it; for although in the beginning of religion most frequently, and at some other times irregularly, God complies with our infirmity, and encourages our duty with little overflowings of spiritual joy, and sensible pleasure, and delicacies in prayer, so as we seem to feel some little beam of heaven, and great refreshments from the spirit of consolation, yet this is not always safe for us to have, neither safe for us to expect and look for; and when we do, it is apt to make us cool in our inquires and waitings upon Christ when we want them: it is a running after him, not for the miracles but for the loaves; not for the wonderful things of God, and the desires of pleasing him, but for the pleasures of pleasing ourselves. And as we must not judge our devotion to be barren or unfruitful when we want the overflowings of joy running over, so neither must we cease for want of them. If our spirits can serve God choosingly and greedily out of pure conscience of our duty, it is better in itself and more safe for us.

6. Let him use to soften his spirit with frequent meditation upon sad and dolorous objects, as of death, the terrors of the day of judgment, fearful judgments upon sinners, strange horrorid accidents, fear of God’s wrath, the pains of hell, the unspeakable amazements of the damned, the intolerable load of a sad eternity: for whatsoever creates fear, or makes the spirit to dwell in a religious sadness, is apt to entender the spirit, and make it devout and pliant to any part of duty; for a great fear, when it is ill-managed, is the parent of superstition; but a discreet and well-guided fear produces religion.

7. Pray often, and you shall pray oftener; and when you are accustomed to a frequent devotion, it will so insensibly unite to your nature and affections, that it will become a trouble to omit your usual or appointed prayers; and what you obtain at first by doing violence to your inclinations, at last will not be left without as great unwillingness as that by which at first it entered. This rule relies not only upon reason derived from the nature, of habits, which turn into a second nature, and make their actions easy, frequent, and delightful’ but it relies upon a reason depending upon the nature and constitution of grace, whose productions are of the same nature with the parent, and increases itself, naturally growing from grains to huge trees, from minutes to vast proportions, and from moments to eternity. But be sure not to omit your usual prayers without great reason, though without sin it may be done; because after you have omitted something, in a little while you will be past the scruple of that, and begin to be tempted to leave out more. Keep yourself up to your usual forms - you may enlarge when you will; but do not contract or lesson them without a very probable reason.

8. Let a man frequently and seriously, by imagination, place himself upon his death-bed, and consider what great joys he shall have for the remembrance of every day well spent, and what then he would give that he had so spent all his days. He may guess at it by proportions; for it is certain he shall have a joyful and prosperous night who hath spent his day holily; and he resigns his soul with peace into the hands of God, who hath lived in the peace of God and the works of religion in his lifetime. This consideration is of a real event; it is of a thing that will certainly come to pass. ‘It is appointed for all men once to die;’ and after death comes judgment; the apprehension of which is dreadful, and the presence of it is intolerable; unless, by religion and sanctity, we are disposed for so venerable an appearance.

9. To this may be useful that we consider the easiness of Christ’s yoke,[237] the excellences and sweetnesses that are in religion, the peace of conscience, the joy of the Holy Ghost, the rejoicing in God, the simplicity and pleasure of virtue, the intricacy, trouble, and business of sin; the blessings and health and reward of that; the curses the sicknesses and sad consequences of this; and that, if we are weary of the labours of religion, we must sit still and do nothing; for whatsoever we do contrary to it is infinitely more full of labour, care, difficulty, and vexation.

10. Consider this also, that tediousness of spirit is the beginning of the most dangerous condition and estate in the whole world. For it is a great disposition to the sin against the Holy Ghost: it is apt to bring a man to backsliding and the state of unregeneration; to make him return to his vomit and his sink; and either to make the man impatient, or his condition scrupulous, unsatisfied, irksome, and desperate: and it is better that he had never known the way of godliness, than, after the knowledge of it, that he should fall away. There is not in the world a greater sign that the spirit of reprobation is beginning upon a man than when he is habitually and constantly, or very frequently, weary, and slights or loathes holy offices.

11. The last remedy that preserves the hope of such a man, and can reduce him to the state of zeal and the love of God, is a pungent, sad, and a heavy affliction; not desperate, but recreated with some intervals of kindness, or little comforts, or entertained with hopes of deliverance; which condition if a man shall fall into, by the grace of God he is likely to recover; but if this help him not, it is infinite odds but he will quench the spirit.




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