A SERMON

ON THE PARABLE OF THE IMPORTUNATE WIDOW.

LUKE XVIII. 6-8.

And the Lord said, Hear what the unjust judge saith.—And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge them speedily. Nevertheless when the Son of Man cometh shall he find faith on the earth?

Ir must, I think, naturally strike every attentive reader of the gospels, what especial care our blessed Lord took to lead his disciples to prayer. How repeatedly did he enforce the use of prayer by the most positive injunctions! How earnestly did he encourage it by the most gracious promises! How frequently did he also explain to them, in various ways, the nature of acceptable prayer! So, once more, prayer is the subject of his discourse in the parable which he spake just before the words of my text. Here, however, our Lord recommends and enjoins, not merely prayer in general, but one particular requisite in it,-perseverance in prayer.

Our blessed Saviour "knew what was in man ;" and, consequently, he foresaw that there was a danger lest his disciples, even after all he had said to them on the subject, should be tempted to relax in their prayers;—a danger lest, if it should please God not to grant to them what they prayed for immediately, they should cease to pray to him at all. Hence, therefore, as it seems, "he spake a parable unto them to this end, that men ought always to pray, and not to faint;" that is to say, to teach them that they must never grow weary in asking, merely because they did not at once obtain their requests.

The parable which he spake with this object in view is to this effect: "There was," our Lord observes, "in a certain city a judge," that is, one invested with proper authority to bear rule in the city, and appointed to administer justice to all its inhabitants: but this man, we are told, was altogether averse to perform what his situation required of him. He had not religious principle to incite him to discharge the functions of his office, from a feeling of this being a duty which he owed to his God. Neither was he influenced by any of those lower motives, such as the fear of human punishment, or a respect for public opinion, or even a natural pity for the afflicted and oppressed, which sometimes in persons in power, in a degree, supply the place of religious principle, and make them do justice though they may not love to do it. Of this judge it is stated, that, as on the one hand he "feared not God," so neither, on the other hand, did he "regard man."

Now it happened, we read, that there was amongst the inhabitants of this city a poor unfortunate widow, who it seems had fallen under the hands of an oppressor: she therefore came to the judge of the place to plead for justice, "saying to him, Avenge me of mine adversary." But, after what we have now heard of his character, we cannot be surprised to find that this judge was deaf to her petition; that "he would not avenge her." For, approaching him as she did, in the peculiarly deso

late and unbefriended character of a widow, what power or influence could she exercise to induce this irreligious and unfeeling man to avenge her right? Still, however, she did not give up her cause; she hoped even against hope; and, though all things seemed directly against her, she continued from time to time to press her cry for justice. And what was the consequence? Though the judge "would not avenge her for a while," yet at length he "said within himself, Though I fear not God, nor regard man, yet, because this widow troubleth me, I will avenge her, lest by her continual coming she weary me."

Upon this selfish speech our blessed Lord makes the remarkable observation contained in my text, "Hear what the unjust judge saith." Hear how he tells us, that he was constrained in spite of his principles to do justice; confessing that he could no longer bear with the persevering petitions of the poor widow; and, consequently, merely to escape from personal trouble, he was driven into a disposition to grant her request. "Hear what the unjust judge saith." "And shall not God," the God who is the great hearer of prayer, the God who is the judge of all the world,-whom you know to be so entirely different in his nature from this wicked man,—shall not he“ avenge his own elect, which cry day and night unto him, though he bear long with them;" that is, though for a time, for some just cause, he delay to do so? "I tell you he will avenge them;" yes, and though they may think the time of his delay long, it will in fact be done speedily.

But our Lord did not conclude here; he added yet this warning, "Nevertheless, when the Son of Man cometh, shall he find faith on the earth?" That is to say, with all this encouragement thus given to men to make them trust in God's willingness and power to grant their petitions, when the Son of Man shall come to judge the world, and to avenge his chosen people, will he find the generality of mankind having this faith, this trust, this confidence in the Almighty? Will they be showing their faith by a pressing perseverance in their prayers? Our Lord has not given his answer to the question: but the proper answer, which he meant to be given, is plain enough. He will not find faith in the earth; he will not find the great body of the people thus really in the faith; he will not find the majority even of those who profess to believe in the duty and efficacy of prayer, proving their faith by a steady, earnest, persevering course of prayer. This our Lord will not find, and this is clearly what he meant his disciples to understand for their warning. "When the Son of Man shall come,' -at whatever time or season it may be, he will not "find faith on the earth."

Now it is very probable that this parable, and our Lord's remarks upon it, were first spoken by him for the especial encouragement and warning of his more immediate and chosen disciples. He could of course foresee what powerful and malicious adversaries they, above almost all others, would have to contend with, and what a dreadful weight of suffering, oppression, and persecution they would have to endure at the hand of their enemies. He knew also, that for the trial of their faith, and the furtherance of the Divine glory, it would please the Almighty not to "avenge them of their adversaries" immediately; and, on this account, he might well address this parable particularly to them for their comfort and support in their evil day. And we may easily believe that

it would afford them a strong consolation in the midst of their worst doubts and fears, their bitterest pains and persecutions; for it might readily be remembered, and when remembered it was well fitted to make a deep as well as a favourable impression on their minds. But we must not confine the parable solely to the apostles; for it is clearly as applicable to all the people of God, in all ages of the Church, who may be under affliction and oppression. Nor is this all. Though it may seem to be peculiarly suited to the case of such as those we have mentioned, still it is evident, that it was also meant to be instructive to Christians in general, and that under the ordinary as well as under the more extraordinary circumstances of human life for it is expressly said, that our Lord spake the parable "to this end, that men," that is, men in general, "ought always to pray, and not to faint." Let us then endeavour to apply the contents of the parable and the observations of our blessed Saviour on it to ourselves, who, as Christians, have, by the grace and favour of God in Christ, a right and title to number ourselves amongst "the elect people of God," being members of his holy church, and chosen to be the objects of his peculiar care and love. And in so doing may it please God to render it, by his blessing, profitable in leading us "always to pray," and to make our prayer to be "the prayer of faith!"

First, then, let us consider the peculiar encouragement which is here afforded to persevering prayer. Let me ask, What promise more delightful could we desire than that which the Almighty conveys to us by his Son in the parable now before us? What assurance more strong or full of comfort can we need than that in which he here tells us, that he will surely hear us, if we, as his chosen ones ever ought to do, always persevere in praying to him? Let us draw a comparison between our case and the case of the poor widow in the parable. Let us observe what vast disadvantages she laboured under; yet she in the end succeeded in her petition. What a number of circumstances were against her! yet she obtained her request. And why did she succeed? Because of her importunity; that is, because of her pressing perseverance. She is called "the importunate widow," because she persevered resolutely in making her request. But do you ask, what things were against her? I tell you they were very many; whilst, on the contrary, our case with God is quite different, for we have all things in our favour. Let us carry the comparison a little into detail.

1. Observe, then, in the first place, that this poor widow came, as it seems, to the judge to whom she made her request, a mere stranger, and unknown; at all events, being in no way connected with him, or related to him: but we, on the contrary, are encouraged to approach our God as dear children, and to address him in "the spirit of adoption, crying, Abba, Father." We are allowed to regard ourselves in the high and privileged character of his children, not merely by creation, but "by adoption and grace;" his own elect, his chosen ones, whose souls are precious in his sight; his children, whom he has ever watched over with the tenderest affection and the deepest concern; whom he knows, whom he cares for, whom he loves, and whom he delights in to do them good.

2. Next observe, this poor widow came to plead her cause with an

unjust and an unprincipled man; she came to one who was without any good principles whatever: we, on the contrary, come to the Judge of all the world, who will in all things do right; who will in all cases administer to us unerring justice; and who has an especial regard for the cause of the afflicted and the oppressed.

3. Again, this widow came to one who was as selfish and unfeeling as he was unprincipled: but we come to a Being who is kindness and goodness itself; his sovereign perfection is compassion; his power is chiefly displayed in showing mercy and pity; his very nature is described by the most engaging title, "God is love;" and we read, that he so loved the world, that he spared not his only begotten Son, but gave him even to die for our sakes.

4. Once more, when this poor widow came to the judge, she seems clearly to have had no friend to speak in her behalf, no kind mediator to intercede for her, no advocate to plead her cause: but, on the contrary, thanks be to God, we are not so deserted; "we have an advocate with the Father," even "Jesus Christ the righteous," who ever liveth to make intercession for us, who ever "sitteth at the right hand of God the Father," and is always able, as an all-prevailing Mediator between God and man, to interest his Father in our cause, always anxious to plead his own precious death and merits in our behalf, and ever wishing to promote our present happiness, and the eternal welfare of our souls hereafter in the world to come.

5. Yet again, this poor widow came to the judge having no promise of success, no encouragement given her to ask; having, in fact, no ground of hope held out to her from any quarter: but, on the contrary, in passages of Scripture almost beyond number, we are invited, we are exhorted, we are even commanded to ask in prayer, to pray in faith, nothing doubting; and it is promised and assured to us that we shall certainly receive.

Lastly, this poor widow's importunity, her pressing perseverance, was troublesome and disagreeable to the judge, and she had every reason to fear that it might render him personally hostile to her, and thus make him even more decidedly averse to granting her request: but, on the contrary, our importunity, so far from being irksome, is most pleasing to our God; the prayer of the upright is his delight; and the more often we come to him, the more he is gratified and pleased; he is always more ready, infinitely more ready, to hear than we to pray.

Such is the result of the comparison. And is not all this enough to encourage us in prayer? What, in fact, can we want more? Oh, then, ye who know and feel what your wants really are, and are anxious to have them supplied, let the encouragement of this parable sink deep into your hearts, and lead you never, under any circumstances whatever, to relax in your prayers.

But perhaps it may be well to be a little more particular, and to endeavour to bring home this encouragement to the hearts of several classes of Christians. For instance,

1. Let us seek to apply this to the case of those who may have been lately brought to feel their great need of the pardon of all their past sins. Something, under the blessing of God, has, it may be, awakened them to a knowledge of sin. They are now convinced of the great

number, and the fearful guilt of the transgressions which they have committed against a good and holy God. Hence they are led to pray

to the Almighty, day and night, to give them the pardon and forgiveness of all their iniquities, and to grant them that, "being justified by faith, they may have peace with God through Jesus Christ." So far it is well. But, it may be, the Lord delays to grant their requests; they seek peace but do not find it, and they begin almost to despair; but let them look to this parable and take courage.

2. Next, a reference may be made to such as at any time may be more especially impressed with their decided need of spiritual strength and Divine power: they perceive that they can do absolutely nothing by themselves in their christian course; they feel the great force of temptation, the strength of the enemies that are against them, the powerful seductions of Satan, the allurements and terrors of the world, and the deep corruptions of their own hearts; and hence continually fly for succour, day by day, to the Throne of Grace; they seek for the gift of the Holy Spirit, that they may be enabled to triumph over all temptation and sin. But they seem not to obtain their requests, and hence they are dispirited. But here again I say, Let them look to the parable, and take comfort.

3. Or, once more, we may take the case of those who are perplexed and in doubt respecting some point of faith and doctrine, or respecting some particular course of conduct. By either of these means they are greatly distressed in their minds; they know not what to believe, or what to do. In this their difficulty they give themselves unto prayer; they look up to God for spiritual light and knowledge from above; they pray to him, as they ought, to make his way plain before their face but, for a while, he seems to them not to hear, and hence they are almost tempted to pray no longer. But to them, likewise, I would say, 'Look to the parable, and be cheered in your distress.'

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4. Or, yet again, a similar lesson may perhaps be derived from the same source by those who are living under some heavy affliction, either of mind or body. They may possibly have been long suffering under such a trial, and they have prayed constantly and earnestly that they might be relieved; but hitherto it has been in vain, so that they are almost tempted to cease from such petitions. They have, perhaps, beseeched the God of mercy, for Christ's sake, either to take away the affliction from them, or to remove them out of this world into a better, or to give them that patience which might enable them to bear it more easily yet hitherto, as they imagine, they have been unsuccessful. But let these also look to the parable, and learn patiently to persevere in prayer and in hope.

If then there are, as I have no doubt there must be, some amongst us whose situation answers to either of these descriptions,—or indeed if there be any here present who are inclined to falter in their prayers,— because the blessings which they ask for are denied them for a time, let me entreat you never to be cast down. Whenever you are inclined to be disheartened, call to mind this parable, which teaches, "that men ought to pray always and not to faint." Remember how much was against the poor, desolate, unbefriended widow; yet, by importunity, by perseverance, by praying without ceasing, she at length obtained