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1. Fervency. This consists not in the loudness of the voice, albeit it be many times expressed by loud crying; the peacock hath a louder voice than the nightingale. Nor in long praying, for God doth not measure prayer by the length, albeit long prayers may be fervent prayers, but in the crying of the heart.

2. There must be frequency in it. We give not over at the first denial, no, nor at the second, if we be importunate. "One thing I have desired of the Lord, and I will seek after it" (Psalm 27:4); that is, I have sought it, and will seek again and again. So Psalm 69:3 and Isaiah 62:1.

3. As our suit is to be renewed, so we must persevere in it. So Jacob did not only wrestle, but continued all night and morning too. He gave not over till he had what he sought for. This is enjoined (Colossians 4:2; 1 Thessalonians 5:27). And that parable propounded for that very end that we should pray, and not faint (Luke 18:1). If importunate prayer be prevailing prayer, never marvel that so many of us pray and yet prevail not. The prayers of most are but lip labour, and lip labour is lost labour. Never think to be heard of God in mercy, or to obtain any blessing at the hands of God, by thy cold, careless, and customary prayer. David compares his prayers to incense, and no incense was offered without fire: it was that that made the smoke of it to ascend. But doth not this pass good manners to importune the God of heaven? Will it not be imputed impudence in the creature to press the great Creator to condescend to our requests. Princes love it not, mean men affect it not, and will God suffer it? But God's ways are not as man's. With Him he is magis importunus qui importunat minus — most troublesome, that is least troublesome, saith Gregory. But Austin speaks of some who pray, nimis ardenter, too earnestly. So that it seems to be a fault to be too importunate. There is a double importunity, one arising from an inordinate desire of that we crave, having no respect to the will and promise of God. This was in Israel desiring of a king. And there is another kind of importunity, joined with a subjection to the will of God, and this was in Christ (Matthew 26:39, 42). But say we desire what is lawful, may we pray alike earnestly and importunately for one thing as for another, for small things as well as great, for earthly things as for heavenly? Our prayers are to be earnest as well for small things as for great, for things temporal as well as for things eternal, but yet not with the like degree of earnestness. The incense must smoke, and the pot boil; this cannot be without fire, yet we make not the like fire to roast an egg as to roast an ox. Other things are more common and transitory, being but mean and worthless in comparison of the other, scarce worth the naming, concerning which God is not well pleased that we should spend the heat of our zeal. It is worthy of your notice that our blessed Saviour, in that platform of prayer which He hath given us, puts daily bread before forgiveness of sins; not for that it is to be preferred, but for that it may sooner be despatched and more time spent about the other which concerns the salvation of our souls (there being two petitions of this nature for one of the other). For as it is in pouring out of some liquors that which is thinnest will first come forth and the thickest last, so is it oftentimes in pouring forth the soul to God. And thence it is that the faithful are usually more earnest and importunate with the Lord towards the end of their prayers (as it was with Daniel and David). This we often find. Albeit our earnestness is not to be alike in degree for small things as for great, yet our faith must be the same, let the thing be what it will be that we pray for, if lawful, small or great, temporal or eternal. It may yet be demanded, If it be not a fault to hasten God in the performance of His promises, are we not to wait His leisure? How then are we to importune Him, and be earnest with Him about them? Patiently to attend God's time, and yet earnestly to solicit the hastening of them, may well enough consist. Drexelius tells us of a vision that a religious man had at his prayers in the congregation. He saw a several angel at the elbow of every one present, ready to write down his petitions. Those who prayed heartily their angels wrote down their suits in gold; those that prayed but coldly and carelessly, their angels wrote too, but it was with water; those that prayed customarily, only from the teeth outward, had their angels by them, who seemed to write, but it was with a dry pen, no ink in it; such as slept had their angels by them, but they laid their pens by; such as had worldly thoughts, their angels wrote in the dust; and such as had envious and malicious spirits, their angels wrote with gall. If this be so, I fear few angels have wrote this day in golden letters; but the pens of the others have gone very fast. Have a care how thou prayest if thou wouldest have them written with the golden pen.

(N. Rogers.)

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KJV: And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

WEB: He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread,