as long as Abraham continues to pray. The cause of Sodom is lost, not because her Judge is inexorable, nor because he is weary of hearing the pleadings of her advocate; but his faith has reached its limits, he can say no more. While he prays, he receives all he asks; his faith fails, and Sodom is destroyed. May I not again say such prayers are effectual; to such supplicants God says, "Ask, and ye shall receive." But the faith must be appropriate and particular. A want of discrimination here has been the source of mistake and wrong opinions. The faith of miracles, and saving or evangelical faith, are supposed to include all faith. But to confute this notion, I further ask, What was the faith of Jonathan, that he and his armour-bearer could vanquish a garrison of Philistines? What was the faith of Nehemiah, that the "God of heaven" would prosper him in building Jerusalem? What was the faith of Ezra, when he said to the king "The hand of our God is upon all them for good that seek him," refusing to ask the protection of a band of soldiers? Here were no miracles, of course no faith of miracles; neither was it mere saving faith. In fact, what was the faith of all those persons, for whom miracles were performed, the widow of Sarepta, the lame, and the blind? They performed no miracles; they therefore had not the faith of miracles; neither was it merely evangelical faith: but an exercise of the heart entirely distinct; it was a particular, appropriate faith. St. Peter's saving faith was not destroyed nor weakened, though his appropriate and particular faith failed, walking on the sea. Yes; all these and many more

had the appropriate, particular faith for which I am pleading. In the exercise of this faith, they raised their hands and their hearts to heaven; they were heard and answered, as such supplicants ever are.

III. To ensure success we ought to feel a humble, pious resolution never to give over our supplications, while there is a possibility of obtaining the object.

In the neutral, indifferent prayers, which, alas, we fear, are too common, men are soon weary and faint, they become inconstant, and forget their object. Like the king of Israel, who smote the ground thrice, and then stayed, which provoked the wrath of the prophet, they pray thrice, or a few times, and think this to be sufficient. But had he smitten the ground perseveringly "five or six times," he would have obtained his desire, he would have consumed his enemies; so, would men persevere in their petitions, they would be answered.

In the prayers also, which arise from a spirit of self-righteousness, or reliance on our own strength, if the blessing does not soon arrive, we are too apt to feel disappointed, to be hurt, and grieved, and discouraged, and cease to pray. But even when prayer is offered in a better temper, we may fail from the imbecility of our purposes, or from discouragement in view of difficulties, which are putting the object further and further from our reach, or from utter despair, rising from some unexpected frown of providence, rendering our prospect more and more dismal. Our confidence, and faith and hope are weakened; our prayers lose their fervency; they become inconstant ; the object recedes from our view; or is mingled with

others of a general character, of only ordinary interest, which make only a slight impression on the heart. Prayers made in these circumstances afford no promise of success.

But sometimes, as new trials rise, as new dangers alarm the mind, the pious suppliant offers his petitions with increasing constancy and perseverance. Like blind Bartimeus, as difficulties are thrown in the way, he cries "a great deal the more, Jesus, thou Son of David, have mercy on me, and answer this prayer, which I offer."

Sometimes an object appears so desirable, so important, so necessary, that the idea of losing it is insupportable. In such a time, the heart often cleaves to the throne of grace, as the vine twines itself round the tree on which it grows. If you tear it away, you rend it in pieces. With such a temper Moses prayed for the deliverance of Israel in the wilderness. God has pronounced their sentence, "Let me alone, that my wrath may wax hot against them, and that I may consume them." Was ever destruction more sure? But Moses will not let God alone, and see him destroy his dear people. He will not consent, that his family shall not be made a great nation. No. He resolves not to despair, not to give up his hope and faith, not to leave off his intercession, while any possibility of success remains. He therefore repeated his petitions, continued his supplications, till he secured his object, till "the Lord repented of the evil which he thought to do unto his people."

Was not the prayer of Elijah for rain after a long and terrible famine of a similar character?

He

ascends to the top of mount Carmel, he sits down with his face between his knees, as though he was resolved not to rise, till his prayer was answered. Accordingly, soon was heard the sound of an abundant rain.

In the story of the unjust judge, Jesus Christ has taught us the certain success of invincible perseverance in prayer. The judge neither feared God, nor regarded man; yet because the widow troubled him, and wearied him, by her continual coming, he says, "I will avenge her," or do her justice. I will grant her request, lest she "stun"* me. So will God do justice to those who persevere in their supplications; he will answer his elect who cry day and night, and as it were, "weary and trouble him" with their continual prayers. He will answer those, who resolve to continue their petitions.

The same doctrine is enforced in the history of the man, who at midnight went to borrow three loaves of bread. A very unpromising time to ask a favour, nor would he then have applied to his surly neighbour, had he not been a good and hospitable soul himself. His benevolence gave him zeal and courage. As probably he expected, his neighbour answered him roughly, refused to give him admittance, and virtually bid him be gone. "Trouble me not-the door is shut-my children are with me-I cannot rise-I will not." So the business seems to be closed, and no hope is left. Yet we read, that by the perseverance, by the unyielding importunity of the borrower, his drowsy neighbour is persuaded to rise from his bed, to open his door, and give him as much bread as he desires.

Dr. Doddridge.

It is worthy of notice, that the Greek word translated "importunity" may signify impudence, and is so translated by learned critics. It is compounded of two words which signify destitute of modesty. It is applied to beggars, who press their petitions, and will take no denial.

To show that this is neither new nor rash, I quote Dr. Edwards of England, who more than a century ago, said, "Pray with constancy and perseverance." That humility, which inspires the Christian soul, bids him imitate the woman of Canaan, who would not be denied. Our Saviour taught his disciples to persevere in prayer, by a parable of one who went to his friend by night to borrow some necessaries of him, and procured them of him merely by his importunity; because of his impudence; so in strictness it ought to be rendered. This answers to what we read in the Talmud. "Impudence toward God is beneficial. There is, if I may so speak, and I may, because the original authorizes me, an allowable sort of impudence, such as makes the faithful persevere in their requests to God, and remain undaunted in their petitions." No candid mind can mistake this language; although strong and bold, it is much like that of the Apostle, Heb. iv. 16. "Let us therefore, come boldly to the throne of grace." I find I have spoken in unison with another celebrated divine, Dr. Barrow, who says that in "certain cases we should be eager and hot, resolute and stiff, free and bold; yea, in a manner, peremptory and insolent solicitors with God.

So our Saviour intimateth, when comparing the manner of God's proceeding with that of men, he