Therefore, to be effective, our prayer must be inspired by confidence. The apostle St. James inculcates this, saying: "But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, which is moved and carried about by the wind. Therefore let not that man think that he shall receive any thing of the Lord" (_James_ i. 6-7). By these words the apostle designates not a common and ordinary confidence, but one firm and steadfast. At the same time he speaks in general; that is, his words have reference not only to extraordinary petitions, but to everything for which we are accustomed to pray. Moreover, the explicit and positive promises made by Christ in regard to prayer manifestly have the purpose of inspiring the person praying with firm confidence and the sure hope of being heard. If, then, our prayer be wanting in this quality, we do not pray in the spirit of Christ, nor in the terms in which we ought to pray, and can not claim the fulfilment of His promises. 3. _Perseverance._--To understand properly in how far perseverance is a quality of prayer, we must, above all, know what may be the objects of our prayer. Of these there are three classes. To the first class belong those cases in which a person needs divine help at the present moment or at least at a time definitely near, and seeks it through prayer. Such a petition would be, for instance, to obtain the necessary and effective aid of divine grace for overcoming an existing transient temptation, or the conversion of a certain sinner approaching death. To the second class belongs the avoidance of temporal evils, or of continuous temptations, or the conversion of a certain sinner now in good health. To the third class belong such benefits which can be granted only for a later period, perhaps at the hour of death. The grace of final perseverance is the foremost among these. Having stated the preliminary conditions, the answer to the question of perseverance in prayer is: _a._ Inasmuch as our prayer is directed toward the attainment of benefits of the first class, that is, of graces which we need immediately, perseverance can obviously not be an essential condition of our prayer. Either we can not attain our object by prayer, or a transient prayer which has the other necessary qualities must suffice for its attainment. The first supposition is contrary to the divine promises; therefore the alternative must stand. _b._ When there is question of benefits and graces of the second and third class, we must concede that perseverance or continuance in prayer is neither impossible, nor is it unreasonable. God is willing to grant us His almighty help, but at the same time He desires that we, being convinced of its necessity, implore it all the more eagerly, and thereby become more worthy to receive it when He shall be pleased to grant our petitions. Therefore