Character and prayer
The character of a man has much to do with the efficacy of his prayer. The prayers of different men are not of equal value. One man's most urgent petition is but wasted breath, while the slightest sigh of another is heard in heaven, and answered with showers of blessing. Let us consider how these great diversities come to be.
I. A MAN'S NEARNESS TO GOD IS TO BE MEASURED BY HIS CHARACTER. Some men appear to have what is called a gift of prayer, but in reality they are only cursed with a fatal fluency in phrases. By long habit they have acquired a facility of pouring forth voluminous sentences with a certain unctuousness that persuades inconsiderate hearers into the notion that they are "mighty in prayer." Yet, in truth, this facility is of no account whatever with God, who does not hear our "much speaking." On the other hand, if a man's heart is wrong with God, he is cut off from access to heaven. Such a man cannot truly pray, though he may "say his prayers." It may be said that even the worst sinner can pray for pardon, and of course this is a great and glorious truth. But he can only do so effectually when he is penitent. The man whose heart and life turn towards goodness is brought into sympathy with God, so that he is spiritually near to God, and his prayers find ready access to heaven.
II. THE CHARACTER OF THE MAN WILL DETERMINE THE CHARACTER OF HIS PRAYERS. He may be known by his prayers, if only we can tall what those prayers really are. His true heartfelt desires, not his due and decorous devotions, are the best expression of his real self. Now, a bad man will desire bad things, and a good man good things. It would be most unfitting in God, indeed positively wrong, to give the bad man the desires of his heart. But he who prays in the name of Christ, i.e. with his authority, can only pray for the things of which Christ approves, and he will only do this when he has the spirit of Christ, and is in harmony with the mind and will of his Lord. The holy man will only pray—consciously, at least—for things that agree with holiness. It is reasonable to suppose that his prayers will be heard when the fit petitions of the bad man are rejected.
III. THE CHARACTER OF A MAN AFFECTS HIS FITNESS TO RECEIVE DIVINE ANSWERS TO HIS PRAYERS. Two men may ask for precisely similar things in the way of external blessings. Yet one is selfish, sinful, rebellious, and ungrateful. To give to this man what he asks will be hurtful to him, injurious to others, dishonouring to God. But a good man will know how to receive blessings from God with gratitude, and how to use them for the glory of his Master and the good of his brethren. Further, in regard to internal blessings, what would be good for the man whose heart and life are in the right, would be hurtful to the trope,trent. Saint and sinner both pray for peace. To the saint this is a wholesome solace; to the sinner it would be a dangerous narcotic. Therefore God responds to the prayer of the one, and rejects the petition of the other.
HOMILIES BY E. JOHNSON
Virtues and vices of the tongue
I. MILDNESS AND VIOLENCE. (Proverbs 15:1.) The soft answer is like the water which quenches, and the bitter retort, the "grievous words," like the oil which increases the conflagration of wrath. As scriptural examples of the former, may be mentioned Jacob with Esau (Genesis 32:1-32, Genesis 33:1-20), Aaron with Moses (Le Proverbs 10:16-20), the Reubenites with their brethren (Joshua 22:15-34), Gideon with the men of Ephraim ( 8:1-3), David with Saul (1 Samuel 24:9-21), Abigail with David (1 Samuel 25:23-32). And of the latter, Jephthah ( 12:1-6), Saul (1 Samuel 20:30-31), Nabal (1 Samuel 25:10-13), Rehoboam (1 Kings 12:12-15), Paul and Barnabas (Acts 15:39).
II. THE ATTRACTIVENESS OF WISE SPEECH AND THE REPULSIVENESS OF FOOLISH TALK. (Proverbs 15:2.) If this verse be more correctly rendered, it means that the tongue of the wise makes knowledge lovely, while the mouth of the fool foams with folly. The speech of the former is apt to time and place—coherent—and wins upon the listener. The latter is unseasonable, confused, nonsensical, repellent. Notice the tact of St. Paul's addresses (Acts 17:22, Acts 17:23; Acts 26:27-29), and what he says about foolish babbling in 2 Timothy 2:16-18; Titus 1:10.
III. MODERATION AND EXTRAVAGANCE. (Titus 1:4.) A calm and measured tone should be cultivated, as well as a pure and peaceful heart; these mutually react upon one another. The extravagant, immoderate, licentious tongue is "like a blustering wind among the boughs of the trees, rushing and tearing the life and spirit of a man's self and others" (Bishop Hail). Beware of exaggeration.
IV. SPEECH A DIFFUSIVE INFLUENCE. (Titus 1:7.) The lips of the wise scatter seeds of good around them; not so with the heart and lips of the fool. "They trade only with the trash of the world, not with the commerce of substantial knowledge." The preaching of the gospel is compared to the scattering of good seed, and evil activity is the sowing of tares in the world field (Matthew 13:24, etc.).—J.