IX. Our blessed Saviour has indeed condemned one sort of long prayer. _But, when ye pray, use not vain repetitions, as the Heathens do; for they think they shall be heard for their much speaking_¹. But it is not _length_, or a _continuance_ of prayer that is here forbid; but _vain repetitions_. Nor are the _Heathens_ here condemned for being _importunate_, and _persevering_ in prayer; but for a _wrong judgment_, in that they thought they were heard, because they _spoke much_; that is, often repeated the same words. So that all that Christians are here forbid, is this, to think that the _efficacy_ of prayer consists in vain and long repetitions; yet some imagine, that a _continuance_ of prayer is here reproved, and thence conclude, that shortness is a necessary qualification of prayer. ¹ Matt. vi. 7. But how willing must people be to be deceived, before they can reason in this manner? For the words have plainly no relation to _length_ or _shortness_ of prayer. They no more condemn the one than the other. They only condemn an opinion of the _Heathens_, that the excellency of prayer consisted in a multitude of repetitions. Now, to think that short prayer is better, because it is _short_, is the same error as to hold with the _Heathens_, that it is better because it is often repeated. It is the same mistake in the nature of devotion. X. But supposing the meaning of these words was obscure (which it is not) yet surely it is plain enough, that our Saviour has elsewhere expresly recommended a _continuance_ and _importunity_ in prayer. And how perversely do they read the gospel, who can find this authority against such kind of devotion! For can he who was so often retiring to _deserts_, to _mountains_, to _solitary_ places to pray, who spent _whole nights_ in prayer; can he be supposed to have left a reproof of those who should follow his example? But besides his example, his doctrine is on no point more plain and certain. _He spake a parable unto them to this end, that men ought always to pray and not to faint._ And it is plain to any one that reads it, that it has no other intent but to recommend _continuance_ and _importunity_ in prayer. The widow is relieved; not because she asked relief, but because she _continued_ asking it: And God is said to avenge his elect; not because they cry to him now and then, but because they _cry day and night_. Our blessed Saviour teacheth the same doctrine in another parable, of a person going to his friend to borrow _three loaves_ at midnight, which he concludes thus: _I say unto you, though he would not rise and give him, because he is his friend; yet because of his importunity, he will rise and give him as many as he needeth_. Here again the sole scope of the passage is to shew the efficacy of continuance and importunity in prayer.