r Greek word here], the diminutive
for little pet dogs.

This case stands unique in the word of God, and it is this use of
argument in prayer that makes it thus solitary in grandeur. But one
other case is at all parallel,--that of the centurion of Capernaum,*
who, when our Lord promised to go and heal his servant, argued that such
coming was not needful, since He had only to speak the healing word. And
notice the basis of his argument: if he, a commander exercising
authority and yielding himself to higher authority, both obeyed the word
of his superior and exacted obedience of his subordinate, how much more
could the Great Healer, in his absence, by a word of command, wield the
healing Power that in His presence was obedient to His will! Of him
likewise our Lord said: "I have not found so great faith, no, not in
Israel!"

* Matt. viii. 8.

We are to argue our case with God, not indeed to convince _Him,_ but to
convince _ourselves._ In proving to Him that, by His own word and oath
and character, He has bound Himself to interpose, we demonstrate _to our
own faith_ that He has given us the right to ask and claim, and that He
will answer our plea because He cannot deny Himself.

There are two singularly beautiful touches of the Holy Spirit in which
the right thus to order argument before God is set forth to the
reflective reader. In Micah. vii. 20 we read:

"Thou wilt perform the _truth_ to Jacob,
The _mercy_ to Abraham,
Which thou hast sworn unto our fathers,
From the days of old."

Mark the progress of the thought. What was mercy to Abraham was truth to
Jacob. God was under no obligation to extend covenant blessings; hence
it was to Abraham a simple act of pure _mercy;_ but, having so put
Himself under voluntary bonds, Jacob could claim as _truth_ what to
Abraham had been mercy. So in 1 John i. 9:

"If we confess our sins
He is _faithful and just_ to forgive us our sins,
And to cleanse us from all unrighteousness."

Plainly, forgiveness and cleansing are not originally matters of
faithfulness and justice, but of mercy and grace. But, after God had
pledged Himself thus to forgive and cleanse the penitent sinner who
confesses and forsakes his sins,* what was originally grace and mercy
becomes faithfulness and justice; for God owes it to Himself and to His
creature to stand by His own pledge, and fulfil the lawful expectation
which His own gracious assurance h