And hence we may conclude that, if one does not pray in humility, his prayer is of no value, and he moreover runs a great chance of committing sin by praying, and of receiving curses instead of blessings in answer.
"God resisteth the proud," says the Apostle, "but giveth grace to the humble." [Footnote 99] He is, as it were, shocked and indignant to see a man approaching him in presumption or pride. He has no grace for such an one, and then without that he will infallibly commit sin and be lost.
[Footnote 99: St. James iv. 6.]
For what happens? He who prays without humility thinks that he has done a great thing, for which God honors him, and holds him up as an example for the admiration and imitation of others, especially for those who seldom or never go to their knees, or pray so quickly and unobtrusively that no one notices them. So he rises from his prayer puffed up with self-conceit.
Look at the Pharisee. He came to the treasure-house of God with a large sack; he extolled its capacity, and stretched it out to its utmost dimensions; he made his prayer long, wordy, and full of self. As he really did not profess himself to be in want of anything, God sent him away, with his sack empty of everything but his own windy words, which God despised and returned to him for his pains. His load was not heavy, and he could walk with head and shoulders proudly erect.
As he passed out he gave a scornful glance at the miserable publican, crouching in the porch, and thought within himself: What bad people there are in the world, to be sure! The humble object of his disdain followed him out with bent shoulders and downcast head. He had come empty-handed to God's treasury. But something had passed between him and God which the proud Pharisee little imagined: and he might well go away still humbly bending to the ground, for God's mercies and blessings lay heavily upon him. So sang the humble Virgin: "He hath filled the hungry with good things, but the rich he hath sent empty away."
Many imagine that the wealthy are the chief ones who pray like the Pharisee; but this is a great mistake. There are quite as many poor "rich Pharisees" as wealthy rich ones. Being in humble circumstances does not make one humble. The Blessed Virgin did not mean the rich in this world's goods, but those who were rich in their own conceit. So we see many who have not much money to boast of, yet will boast pretty loudly of their piety. They come to pray to God for forgiveness of their sins; and what do they say? "I don't do much. I don't curse. I don't steal. I don't slander my neighbor." And if God did not rouse them up to a sense of the sins they do commit by questioning their consciences, they would go away fully persuaded that they were out-and-out saints, while all the rest of the world were thieves, and liars, and extortioners, and workers of all kinds of iniquity, especially that quarrelsome neighbor who has just taken their place in the confessional, and who, they hope, will meet with severe and righteous treatment. O self-sufficient, rich Pharisee! it is true I have seen you in silk and broadcloth, but I have seen you also in a cotton gown, and a coat out at [the] elbows.
Not a few are found lacking in this requisite to make prayer of any value, because they pray in fear. At first sight, fear would seem to be almost identical with humility; but it is quite a far different thing, for humility brings the soul nearer to God, while fear drives it away. Humility recognizes the greatness and goodness of God, and, while it reverences Him, holds Him for that knowledge in the highest esteem; but fear hides itself, and, in place of esteem, holds Him in slavish dread. Humility is hopeful; fear is full of despair. See those sinners who find themselves in shipwreck, or in some imminent danger of death from disease. They pray, it is true, but how? Is it in sorrow for their sins? Do they want to get back the lost love of God? Oh! no; that is the last thought they have. It is to be saved from death; it is to be cured of their diseases; and what does it all amount to, but that they are trying to make a truce with God? Their whole lives have been at enmity with Him; and now, when God compels them to acknowledge Him, when He conquers them and brings them down, it is not peace they want, but a cessation of hostilities. It is plain enough God is the master. Such souls tremble at death, because it is bringing them nearer to God; the humble souls fear life, because it is so full of the danger of losing Him.