Ver. 23.-.The word in season. I. WHAT IT IS. The word in season is the rioht word spoken at the right time. It may not be the word that is sought and asked for. It may even be an unwelcome word, a startling word, a word of 1·ebuke. What can be more seasonable than to cry," Halt!" to one who_is nearing the precipice in the dark? Yet he neither expects the word, nor for the moment accepts it with favour. The great requisite is that the word should be suitable for the occasion. This has a special bearing on the word of highest wisdom, the gospel of Jesus Christ. We should be on the look out for suitable moments-e.g.\in sorrow, when the heart is softened; in leisure hours, when the mind is open ; at new departures, when special guidance is needed; after mistakes have been made, to correct and save; when doubts have been expressed, to remove their paralyzing influence; when Christ has been dishonoured, to vindicate his holy Name. These are all times for speech, but not for uttering the same words. The occasion must determine the character of the word. II. WHY IT IB GOOD. 1. The soil must be in a right condition, or the seed that is flung npon it will be wasted. It is useless to cast bushels of the best wheat by the wayside, and foolish to cast pearls before swine. Men do not sow seed in the heat of August nor during a January frost. Our business is to sow beside all waters, and yet to watch for the rising of the waters and make a right use of the seasons. There is a time to speak and a time to keep silence, not because these epochs are fixed by some Divine almanack of destiny, but just because silence is golden when mind and heart need rest and privacy, and speech is precious when sympathy is craved, or when wise words can be received with thoughtful attention. There are "words that help and heal." 2. The special condition of the hearer determines what he will best receive. We should not preach consolation to a merry child, nor talk of the difficulties of religion before a person who has never been troubled with them. On the other hand, it is useless simply to exhort the soul perplexed with diverse thoughts to "believe and be saved." Indeed, in private conversation the peculiar characteristics of each indi- vidual will require a different mode of approach. We cannot discuss theology with an uneducated man as we may have to discuss it with a young graduate. III. How IT M.AY BE SPOKEN. It is not easy to find the word in season, and certain conditions are absolutely essential to the production of it. 1. Sympathy. This is the primary condition. It may be almost affirmed that where this is strong the rest will follow. We cannot speak wisely to a fellow-man until we have learnt to put ourse)ves in his place. 2. Thought. Great considerateness is necessary that we choose the nght word, and then speak it just at the right moment. If a man blurts ou~ the ~rst thought that comes into his mind, he may do infinite harm, though he be actmg with the best intention. 3. Courage. Those who are most fitted by sympathy and thoughtfulness are often most backward to utter the word in season. To such it seems easier to preach to a thousand hearers than to talk directly with one soul. Yet personal conversation is most fruitful. It was Christ's method, e.g. with Nicodemus, the woman nt the well, etc. 'l'his duty is sadly neglected frum lack of mural courage,
Ver. 29.-Gharacter and prayer. The character of a man has much to do with the cm. xv. 1-33.] THE PROVERBS. 301
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 he. I. A lllAN 1B NEARNESS TO GoD IB TO BE MEASURED BY HIS CHARACTER. Some men appear to have what is called a gift of prayer, but in rea!Hy 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 ms PRAYERS. He may be known by his prayers, if only we can tell what those prayers really are. His true heartfelt desires, not his due and decorons devotions, are the best expression of bis 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 be will only do this when he has the spirit of Christ, and is in harmony with the mind and will of his Lord. 'l'he 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 ill petitions of the bad man are rejected. III. THE CHARACTER OF A MAN AFFECTS HIS FITNESS TO RECEIVE DIVINE ANSWEllS TO HIS PRAYERS. 'l'wo 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 tho impenitent. 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.