14. Part 2, Chapter 4. Conditions: Humility
CHAPTER IV.
HUMILITY REQUIRED IN PRAYER. In considering the conditions required for the incessant performance of the duty of prayer, we have dispatched the first, namely, faith. And now we are to speak of the second condition required, namely, humility. It is the desire of the humble which the Lord hears; and his people that pray are to humble themselves, and then the Lord promises them hearing. Let us consider 1. Wherein humility required in prayer does consist.
2. When humility expressed in prayer may be discerned to be saving.
3. Why this humility is required in prayer.
4. What are useful helps to such humility in prayer.
First, humility required in prayer consists in these six or seven things.
1 In low thoughts of ourselves to attempt such a duty. When we are going about it, we judge ourselves most unworthy in ourselves to speak to the Lord; and as we are employed in praying, still the serious thoughts of our own worthlessness dwell with us. The justified suppliant stands afar off, and would scarce lift up his eyes to heaven, he thinks he is not worthy to come nearer; let others go as nigh as they please, as for himself, he will take the lowest room in God’s house. It is more than he is worthy of to be admitted there at all, and heaven is too glorious a place for him, a wretch as he has been to be so bold; he has sinned against heaven, it is better for him to look on the dust, yea, to kiss the dust. In the words which the wise man speaks in prayer unto Christ, (that Itheil, he that was his God, and that Ucall, that mighty one,) you see how humbly he prefaces in his speech, so far as directed to him in way of prayer; he professes he is more brutish than any man, and has not the understanding of a man; so unworthy to speak either of Christ in an instructive way, or to Christ in a supplicating way. The disciples having been at prayer with Christ, they see so much weight in the duty, and so much excellency in the due exercise of the gilt and grace of Christ in prayer, that they look at themselves as most unfit to pray as they ought, and therefore entreat his help: “Lord, teach us to pray.” The psalmist begins his prayer in a kind of expostulation, and pressing of God with examples of his mercy to others in like cases. But if thou think he is too bold with God, and keeps not his due distance, he will profess that for his own part, “he is a worm, and no man;” he judges himself, as infinitely unworthy to stand upon terms with God, so even unfit to make comparison with others: “But I am a worm, and no man;” whatever our fathers were, yet I look at myself as fitter to creep on the earth, and feed only upon the dust, in respect of the guilt of sin laid upon me, (for if you apply it to Christ the antitype, God “laid upon him the iniquity of us all,” but we intend it of the Psalmist rather himself,) than as a man to lift up myself to heaven; and therefore justly made the reproach of men. No sooner do the saints essay to draw near unto God, than the beams of the glory of God reflect upon their souls, which do thus awe and abase them; they see in the glass of that excellency their own vileness.
2. In abased thoughts of ourselves when we do get any thing of the Lord by prayer. True it is, bumble ones do speed best of all others in prayer; but yet, as mercies of prayer found them, so they leave them humble. When Abraham has gained upon the Lord by prayer, then, especially, is Abraham lowest and vilest in his own esteem; then he says “he is dust and ashes.” He knows no cause which should move the Lord to give any answer of mercy to so mean an one as himself, but his rich grace, and he frequently presents it as a plea to continue such undeserved mercy to such an one, from that which moved the Lord to begin to respect his prayer. Thus David, when he had gained by his prayer, and God was found of him, yet puts an humble emphasis upon the matter, “this poor man cried.” That they, even better men than he, such as walked worthy of God and of his grace, looked unto the Lord in prayer, and were encouraged by answers of favor, was no wonder; but for this poor man to cry unto the Lord, and be heard, is a wonder of grace to him. After Ephraim has prayed for turning grace from God, and is answered, then is he more abased in his own sight than before. When the church at her request is drawn unto her beloved, then she cries out of her blackness. Humblest Christians are the soundest and healthiest in spirit; and as blasts of affliction and temptation do not much annoy them, so neither do warming gleams of mercy distemper them, for they are humble; they are square men, nothing comes amiss to them, they will fall right which way ever they are cast, if lowly. As vessels whose sails are filled, if well ballasted, they run a more steady course; so with the saints, when they pray with full sailed joy of faith; when this holy ballast of humility is in the hold of the heart, and not merely aloft in show above decks, they are not soon lifted up with the success they meet with, but keep low, as humbly, if not more humbly than before. The saints know well they are but beggars, and stand in need of much; they praise not their good prayers, but their good master for the alms of grace which they get: “Not unto us,” and because once was too little to set forth their own unworthiness of any mercy, they repeat it again: “Not unto us, but to thy name give glory.” Little cause to be proud of a trade or art of such holy begging, though through the bounty of God it proves gainful.
3. In affectionate amplifications of our own vileness, and God’s mercy and excellency. As beggars who make very lamentable relations of their own miseries, but giving their benefactors all their titles to the full, so those repeat the expression of their own utter unworthiness: “Not unto us, not unto us.” And the publican in his prayer speaks of himself as a sinner, none else such an one as he. So the prodigal in his request to his father, acknowledges his extreme and unparalleled sin and unworthiness. So those converts, Jeremiah 31:1-40, do the like; such like amplifications being so many forcible arguments in their prayer with themselves, to further compunction and contrition in them; and with God, to further their participation of the benefit of his compassions. Out of the abundant heart-abasement the mouth speaks. As pride is large in speaking for itself, so is humility in dec1ariig against itself.
4. In framing all our pleas in our petitions in the manner of poor undone persons; and pleading for mercy in regard of our extreme misery. That we are under woeful captivity and oppression, even of spiritual enemies of our souls, corruptions of nature, temptations of Satan, etc. That we have sustained losses in soul that are almost irreparable, lost the goodly patrimony in our first parents of God’s favor and image, which never can be sufficiently bewailed; yea, haply have lost that little light, and life, and comfort of grace, through some ill course we took since the Lord set us up again, and trusted us with a new stock of grace; yea, we are extremely in debt by our sin to divine justice; we are afflicted with many spiritual diseases, and sorely wounded in our spirits by the enemies of our souls, and in all we are utterly insufficient to recover ourselves, yea, and helpless in the very use of such means as might tend thereunto. We see, indeed, that if we could believe, that would succor us, but yet are not able; if we could so earnestly wrestle for, and breathe after help of God in Christ, we might have relief; but see also that of ourselves we cannot do so much, but as we are able through the might of God. We tell him of our grievances, and plead our miseries, and spread them before him, and his people, if they may move to mercy, and so wait his gracious leisure for the same. Jeremiah pleads for mercy to him and his people, because their backslidings were many. David pleads for pardon because his sin is great, and craves mercy because a poor stranger, and sadly gone to decay, and entreats the Lord to forbear to afflict him, because his “arrows stick fast in him;” he is sorely wounded already, sick in body and spirit; he is already fallen under a burden that is too heavy for him; and so on with such like sad pleas taken from his forlorn condition, he presses God for mercy.
5. In much inward brokenness and relentings of spirit, hence that smiting upon the breast in the publican’s prayer. There lay his sin and misery, there was his wound and burden; little did men think what he. felt and saw. Au, that breast of his, how it had harbored rebellion against God! his heart within was smitten for it, whereof his breast smiting was but a shadow. “A broken and contrite spirit” is the all of his sacrifice and prayer. Surely that heart is low in prayer, and brought down, which is broken as it were to dust. Whatever speech humble ones have in prayer, it is sure they have sighs attending. If the dovelike Spirit of Christ breathes in them, they will be breathing out dovelike moans in the ears of God. The psalmist speaks not so much of God’s hearing of the words of the humble, as the desires: “He heareth the desire of the humble.” If they do fall short at any time, through some occasional impediments of expression, yet brokenhearted desires, expressed in groans, are present and stirring, and they are to God as prayers: “The groanings of the prisoners are the prayers of the afflicted and destitute,” in God’s account.
6. In a meek and quiet submission, and bearing all discouragements without quarrelling against God, nay, awfully clearing the Lord therein. If rated like beggars, if rebuked, if delayed, if denied, yet putting up all contentedly. The reproachful name of a dog moves not the humble suppliant; she takes it very well, and makes good use of it, and does not mutiny against the Lord Jesus for it. They in Judges 10:1-18 hear and bear, and take all that well, which the Lord in a holy upbraiding way speaks. They yield to all as just, if worse with them from the hands of God than it is; yet with the leave of his mercy, they crave his favorable acceptance of their request. If humble ones come to Christ in prayer or otherwise, surely they .come with holy dispositions to stoop to any yoke and burden of Christ which he will lay upon them, as well as desire to have their own burdens taken off by him. They may indeed plead with God why he carries it so towards them; but they are clear in it that be cannot but do well, though the particular cause they know not. “Thou art holy,” and however it comes about that such divine forsakings are occasioned, yet still thou art holy and pure in all thy dispensations.
7. In a real -preferring others’ prayers before our own. Thus the humble centurion in his request he had to make to the Lord Jesus, he thought better of the Jews’ prayers than of his own, as being in his own sight a most unworthy Gentile. Not that under this pretence men should in a way of voluntary humility repair to deceased saints, which is idolatrous humility; yea, even the madness of persons then living. So Hezekiah prefers Isaiah’s prayer before his own, and therefore sends solemnly to him to lift up his prayer in the case of Judah. So the church prefers the prayers even of her young daughters, not so well instructed as herself, before her own. And the Psalmist reckons the prayers of his fathers as far more excellent than his. And the like did he in comparing his own prayers with others. True it is, pride and hypocrisy will counterfeit this, as they that preferred Jeremiah’s prayer before their own, and therefore so earnestly seem to desire it; and the proud, falsehearted Simon Magus does the like in regard of Peter’s prayers. But this was but an extorted act from horror of heart; and others in a complimental way, for fashion’s sake or that they might seem to be humble persons, may carry it thus too; but it is not inwrought in their spirits.
Secondly, when humility in prayer may be called saving.
I answer, first, negatively, and then affirmatively. Negatively. 1. That expression of humility is not always saving, when a person questioning the worth and validity of his own prayers, does desire the benefit of others’ prayers; for then that act of Pharaoh in desiring Moses’ prayers, and Jeroboam the prophet’s prayers had been saving.
2. Nor is that always saving when one carries it so iii prayer, as ascribing all to the Lord in what good he partakes of. The unjustified pharisee will in words attribute all to God, that “he is not as other men are, extortioner,” etc., yet with a proud spirit disdaining others, which in his esteem are not so good as himself.
3. Nor is that always saving, when one is fearful to come to God in prayer, out of sense of great distance betwixt God and him; as the slothful servant which durst not trade thus with God in prayer, as well as otherwise. Or like him whom the fear of the majesty, word, presence, and justice of God, as a king, strikes speechless; he cannot, dare not open his mouth to plead for his mercy.
4. Nor is that always saving when any prayer does express several semblances of humility; as when any is large in confession of their sin; as many of those that are brought in as confessing their sin in such a sort, yet few or none of them savingly interceding and pleading with God in prayer; hence that wonder that he found no intercessor. Or when any utter before the Lord many complaints of themselves, and their misery, and that in a mournful manner; in their prayers in appearance they will roar like bears, and mourn sore as doves; and such like were many of them that did not savingly bewail their sins. Nor when persons set apart solemn days, and that frequently, for a more seemingly humble seeking of God in prayer; as that proud pharisee and unjustified person did fast twice a week. Nor when dejected looks are adjoined in such solemn times of prayer. There is an hypocritical, affected sadness of countenance charged upon those false- hearted professors in their days of fasting and prayer, forbidden to sincere ones. No, nor when tears and weeping are joined to such prayers, are they always expressions of saving humility therein required; though some of those were sincere, yet surely some of that people which wept so sore, upon confession of sins made, Ezra 10:1-44, and in that solemn time wherein all Israel were gathered to Mizpeh to pray, and there even poured out waters, so abundantly did they weep on that fast-day, but were not sincere therein, but many of them did it from sympathy, and not saving principle.
Affirmatively. Humility expressed in prayer is saving,
1. When a Christian abases himself in prayer, and is not merely abased by compulsion; when he is a voluntary agent, by the lively power of the graces of God in him to abase himself; he lays many arguments together for that purpose, and is not barely a patient therein. Thus did the publican in his prayer; he smote on his breast, and that not to seem to be humbled, but as one outward help to himself to be abased. Hence the conclusion of Christ in reference to the humble manner of seeking of God’s face: “He that humbleth himself shall be exalted.” The Pharisee lays all such materials together in his prayer as did rather tend to lift up his spirit, which was high enough in itself, and needed not such exciting. When humility is wrought in prayer, as out of the fire, yea, gained out of much contrary opposition, a Christian finding his heart unaffected and unbroken, takes such pains with his heart in prayer, and wrestles so with God and his own spirit, that it relents, and melts, and falls before God. Thus did those of Ephraim, they cease not bemoaning themselves, and charging their stiffneckedness and unbrokenness so deeply upon themselves, and pressing the Lord for a more serious and thorough bringing of their hearts to a relenting, repenting frame, whilst that they prevail with God, and their own souls, and are more thoroughly abased, ashamed, and confounded in their own sight before the Lord.
2. When a Christian is in a holy sense ashamed before God in prayer, even so much as not to look him in the face. That humble publican that was so ashamed in his prayer, in the sense of his extreme vileness and unworthiness in himself is justified; he thought earth and hell below were more suitable to his case and deserts, and the judgment of God there (and thence looks down thitherwards) than heaven’s glory and grace. Thus Ezra, in his prayer, professes “he was ashamed, and blushed to lift up his face to heaven.” Thus the converted prodigal is ashamed to own the name of a son; to be called, or be as an hired servant is too good for him, he thinks, and speaks so in his prayer. The woman that came to Christ is ashamed to come before him, to behold his blessed countenance, but “standeth behind him.” And she sped well in the desire of her soul, for the comfortable manifestation of her pardon. Says Christ, “Thy faith hath made thee whole.”
3. When a man in prayer is affected and awed with much holy trembling; thus that suppliant in Luke 26, “He is even afraid to lift up his eyes to heaven.” Such awful rays in the glorious purity, majesty, and excellency of the Lord did be behold by an eye of faith, and he is justified therein. The prophet Habakkuk, in his prayer, and in the mention of divers things touching God’s providence and proceedings, “his belly,” he says, “trembled, and rottenness entered into his bones.” Thence the believing centurion, after he had sent to Christ to entreat his gracious presence, and coming for the help of his servant, as in a holy jealousy of himself, and what he had done, whether he, so unworthy, had not made too bold with the Lord Jesus, to desire him to come under his roof; he sends a second message, therein professing his unworthiness that Christ should condescend so far to the desire of so unworthy an one as he judged himself to be.
4. When a man in prayer is much in begging pardon of sin, and the reconciliation of his soul to God in Jesus Christ. Thus the publican, justified in that way of prayer; the main matter of his desires was, that God would be propitious to him a sinner; for so the Greek word signifies, or be reconciled to him, and have mercy on him, in covering all his sins in Christ: the favor and mercy of God in Christ Jesus as a propitiation for sins, is all in all with him. When a child of God is in great afflictions of outward as well as inward man, yet the favorable remembrances, and merciful respects of Christ to a poor converted sinner, even in tortures, it is all in all. The converted thief desires not to be saved or exempted from any justly deserved censures of God or man, but only favor with Jesus Christ. The other wretch was all for his own ease, and for to continue in the world; be cares not for the favor of Christ, as sometimes the Psalmist did: “The loving-kindness of God in any condition is better than life;” to live in the love and favor of Christ is more than ten thousand lives to him; yea, so the Lord will be merciful to his soul, he cares not what becomes of his bodily life, when called to sacrifice the same. An humble child that cries out when he is whipped, yet cares more for his father’s favor than about his whipping.
5. When a suppliant of God does not propound to him in his prayer matters too high for him, things that are above his reach, or his measure, or his condition, or his calling, or the present necessity whereof he is sensible; but he will be glad of smallest mercy, hilthen’s crumbs; yea, such as are to others refuse, despicable blessings, are in high esteem with him in his desires. Beggars ask but a piece of dry bread, a cup of small beer, or water; and the like mercies and blessings in God’s house, which others, it may be, account too slightly of, these humble suppliants will highly prize, and earnestly crave of the Lord.
6. When a Christian amidst all vilifyings of himself in prayer, is ready to exalt the Lord, and to acknowledge much love and mercy of God, even in the smallest benefits thereof; whatsoever stout vagrants do, which will disdainfully cast scraps at their feet, yet poor hungerbitten beggars will not do so, but be very thankful for smallest courtesies. So it is here; the guiding of a faithful Eleazar in his way, will make him bow his head in way of thankfulness to the Lord, that so graciously answered his prayer. O how will God’s humble suppliants exalt and magnify the Lord for blessings of a meaner nature, even temporal as well as spiritual blessings! as David for promised blessings to his house, cries out, “Who am I, and what is my house, that thou hast brought me hitherto?” He exceedingly amplifies the kindness of God to him and his people, even in regard of temporal blessings; he wonders at the greatness of God’s mercy to him and them therein. And when such of God’s suppliants do not fare so well at the door of mercy as they could desire, and as sometimes they have done, yet they will not go away muttering, but even then will speak well of God, and his grace, and mercy, and covenant. The Psalmist cries out, “Lord, where are thy former loving- kindnesses?” yet concludes thankfully, notwithstanding all the sad passages of providence before mentioned: “Blessed be the Lord forever more; amen, and amen.”
7. When a suppliant having prayed with much fervency and brokenness of heart, yet sees the emptiness of his prayer, even at the best, rests not therein, but runs to the name of the Lord, and looks for the rich and free grace of God in the Lord Jesus, as Daniel. He presents to God in humble prostrating, his soul’s desires, but in the close professes the supplications which were presented, (though with much brokenness of heart doubtless,) were not for any righteousness of his own, whether of person, or performances, or prayers, but for his mercy’s sake, and desires audience for the Lord’s sake, for Christ’s sake, and for his name’s sake. So Ezra, “though he had been weeping and casting himself down before God in prayer,” yet at last he concludes that “he and the people in respect of themselves, are before God in their trespasses, and cannot stand .before him by reason of the breach of covenant with God, which he had then bewailed.”
Third, why humility in prayer is required. I answer briefly,
1. Because prayers put up in humility, do ever speed best: “For this saying, go thy way; the devil is gone out of thy daughter.” For what saying? namely, that wherein she takes the name of a dog so meekly, and craves the very portion of dogs, the mercies slighted by the children. The Lord will not look at what the proud bring to him, but has respect to the lowly, to strengthen them with grace and peace in their souls, to perfect all that concerns them. The lowly strangers see how the Lord welcomes them in prayer. The penitent prodigal, that speaks in such a vilifying way of himself to God his father, sees how royally and richly he is entertained by the Lord. The costliest robes of grace in Christ are readily brought forth to such; greatest mercies are granted, as pardon of sin and the like. Yea, in such a lively and convincing manner exhibited, as that they shall carry it home with them, the sight and light thereof shall abide by them: “He went home justified.” They shall in a holy, triumphant way carry home the garland of grace and peace for which they wrestled with God in prayer; whereas in defect of humility, no prayers nor tears of a proud Esau shall avail. The Pharisee’s repair so diligently to pray at the temple is to little purpose, whilst he does not humble, but rather exalt himself therein. God will not approve of any such men’s persons or prayers, and such a non-justified estate is a sad abasing of such, as the gracious acceptance of the persons and prayers of humble ones in Christ Jesus, is a high degree of honor to them.
2. Because the servants of God are never more such, than when humbly seeking the face of God. When the converted prodigal comes to himself, then in that frame he betakes himself to this work. Assuredly, penitent dispositions work then strongly; zeal and holy indignation against sin, and ourselves for it, are then stirring; then faith and love are doubtless active, and putting forth themselves in our souls.
3. Because an humble frame of heart in prayer puts most honor upon God, and Christ, and mercy, and grace, as all in all. Agar in that frame thinks that it will put the largest heads, and ripest wits in the world to it, to conceive or express the glory of God in Christ, and he will magnify the purity, perfection, and stability of his word. Asaph, when in that frame of heart shown in Psalms 73:1-28, then there is none but the Lord of heaven and earth with him, and in his desire; and if such a poor soul get any mercy by prayer, of all others he will use it best, and give God the most glory of it, and for it, as might be shown in divers instances.
4. Because such a kind of spirit in prayer does fit us most for the mercies of prayer. Hence it is compared to hunger, which does fit the soul for its desired food of grace and mercy. Hence is that opposition betwixt the hungry and the rich, and yet rich is rat her opposed to poor, because indeed the poorest in spirit, the beggars in spirit are the most hungry. As the emptying of a vessel fits it for being filled with precious liquor; so humility by emptying the heart of all self-confidence, self-sufficiency, self-righteousness, self-will, fits the soul in prayer, for what it does pray for. The heart of the humble is a prepared heart to pray to God, likewise to receive and improve the mercies which it seeks in prayer; such an one is most flexible and ready both to use the best means to obtain the mercies desired, and to walk worthy of them when obtained. So Job says, “I have sinned, what shall I do to thee, O thou preserver of men?”
Lastly, what helps and means should we use to further the humility required in prayer? I answer,
1. Set faith at work, as we showed at large in the last lecture. Faith in God’s promise and providence made David pray humbly, as one not worthy to speak more to God, or receive more from him. That made the prodigal to throw down himself in such sort, and humbly to seek his father’s favor, considering in him a father’s compassion, which possibly might move towards him; he is sure likewise that he has all he needs, and that he moves and furthers him therein. The publican’s faith in propitiatory merit and mercy, causes him so to speak. It was faith that set the woman begging in that humble and lowly, as well as earnest manner, Matthew 15:1-39. The faith of that woman was the instrumental means of her salvation, which was the means of her silent, humble approach to the Lord. It is faith which takes a true measure, both of God and of ourselves, and thereby furthers such humility.
2. Get our hearts filled with love to the Lord. Love is a stooping grace; it will make a Christian think meanly of all he says or does in behalf of Christ, whom he loves, that he never speaks nor does enough for him. Love will make a man amplify his worth and excellency and glory, and ever be speaking well, even the best of him; and that will surely make him carry it submissively to him, as very loth to displease or dishonor him; and when at any time a Christian wrongs or offends the Lord, O how will love occasion self-loathing and displeasure and distaste and trouble for it. The Lord Jesus in giving that answer in that poor woman’s hearing: “Her sins, which are many, are forgiven her; for she loved much,” shows that love also set her on work in such humble and melting sort, to express the secret desires of her soul unto him, touching the clearing of her justification.
3. We must be sincere in heart in our prayers which we make. The sincere-hearted publican will humble himself in seeking of God’s favor by prayer, when the leaven of hypocrisy will puff up the Pharisee whilst he is praying. Sincerity will make us in prayer speak freely and ingenuously on the part of God and Christ, in way of good; and on our own part, in way of our evil and emptiness; it will make men of yielding and flexible tempers, and cause them to be open and plain-hearted with the Lord; and that they shall not refuse or be unwilling to take any shame before God.
4. Let us improve serious considerations of our needy condition, as likewise of the greatness of God. The saints are styled such as poor in spirit, hungry, destitute ones, whose best habiliments are rags. When we look at this ragged condition of ours, it will make us remember ourselves, and keep us humble in our supplications.
5. Let us spread much our own and ancestors’ sins before the Lord when we are to pray. Thus did Daniel and Ezra. The very serious mention and meditation of an offence of a child of God against his Father, will make a regenerate nature begin to work, and then will issue holy blushes in the face of an ingenuous Christian. If through the wiles of Satan and our deceitful hearts, we should begin to gaze on our goodly features, and have some risings of spirit in way of pride, yet at the sight of this black foot of ours, we should then assuredly fall in our spirits.
6. Let us take all holy advantages of such melting, weeping plights, in which we are sometimes above others. David’s heart being in that humble plight upon occasion of a good word of the prophet, sent to him from God, then David goes in and prays, and then he carries it so humbly. When Ezra upon the hearing of the evils among them, was put into that abased frame, then be falls into that humble sort to pray before the Lord. So whilst Nehemiah’s heart was even broken at the present hearing of the sad news, he forthwith fetches himself in solemn way to pray and weep before the Lord. Though such melting desires and inclinations should haply be raised from other causes, or spiritual miseries, yet being stirring already, they may the better be spiritualized. There are times when we are so strangely stupefied, that scarce any thing will affect us; but when affected seriously with any thing, it is an advantage to turn such waters (the sluices being now opened) into the right channel.
7. In our secret approaches to the Lord, spend some time in serious premeditation. It will help to put us into a more serious frame of spirit, and that is the next neighbor to an humble and sensible plight. It will add plummets to fleety, lofty spirits, especially if we seriously consider his majesty and sovereignty before whom we come, surely that will help to bring us on our knees. The sight of the king’s colors will doubtless make all, but some presumptuous, careless, stout spirits, to lower their sails, even when they are going on full sailed in prayer.