he called him to his foot, as here he doth the Publican. And sinner, if God counts thee worthy to inherit the throne of glory, he will bring thee hither. But,

2. The Publican, by the power of conviction, stoops to and falleth under the righteous sentence gone forth against him, that might be also manifest, that what afterward he shall receive is of the mere grace and sovereign goodness of God. And indeed there is no way that doth more naturally tend to make this manifest than this. For thus; there is a nan proceeded against for life, by the law, and the sentence of death is in conclusion most justly and righteously passed upon him by the judge. Suppose now, that after this, this man lives, and is exalted to honour, enjoys great things, and put into place of trust and power, and that by him that he has offended, even by him that did pass the sentence upon him.

What will all say, or what will they conclude, even upon the very first hearing of this story? Will they not say, Well, whoever he was that found himself wrapped up in this strange providence, must thank the mercy of a gracious prince; for all these things bespeak grace and favour. But,

3. As the Publican falleth willingly under the sentence, and justifieth the passing of it upon him; so by his flying to mercy for help, he declareth to all, that he cannot deliver himself: He putteth help away from himself, or saith, it is not in me.

This, I say, is another thing included in this prayer, and it is a thing distinct from that. For it is possible for a man to justify and fall under the sentence of the judge, and yet retain that with himself that will certainly deliver him from that sentence when it has done its worst. Many have held up their hand, and cried guilty at the bar, and yet have fetched themselves off for all that; but then they have not pleaded mercy, (for he that doth so puts his life altogether into the hands of another), but privilege or good deeds, either done or to be done by them. But the Publican in our

text

text puts all out of his own hand; and in effect saith to that God before whom he went up into the temple to pray, Lord, I stand here condemned at the bar of thy justice, and that worthily, for the sentence is good, and hath in righteousness gone out against me; nor can I deliver myself; I heartily and freely confess I cannot wherefore I betake myself only to thy mercy, and do pray thee to forgive the transgressions of me a sinner. O how few be there of such kind of Publicans! thus made sensible, that came unto God for mercy!

Mercy, with most, is rather a compliment, I mean, while they plead with God, than a matter of absolute necessity; they have not awfully, and in judgment and conscience, fallen under the sentence, nor put themselves out of all plea but the plea of mercy. Indeed, thus to do, is the effect of the proof of the vanity and emptiness of all experiments made use of before.

Now, there is a twofold proof of experiments; the one is, the result of practice; the other is, the result of faith.

The woman with her bloody issue made her proof by practice, when that she had spent all that she had upon physicians, and was nothing bettered, but rather grew worse, Mark v. But our Publican here proves the emptines and vanity of any other helps, by one cast of faith upon the contents of the Bible, and by another look upon his present state of condemnation: wherefore he presently, without any more ado, condemneth all other helps, ways, modes, or means of deliverance, and betakes himself only to the mercy of God: "God be merciful to me a sinner."

And herein he sheweth wonderful wisdom. For,

1. By this he thrusts himself under the shelter and blessings of the promise; and I am sure it is better and safer to do so, than to rely upon the best of excellencies that this world can afford, Hos. xiv. 1, 2, 3, 4,

2. He takes the ready way to please God; for God takes more delight in shewing of mercy, than in any thing that we can do, Hos. vi. 6. Matth. ix. 13. xii. 7.

Yea,

Yea, and that also is the man that pleaseth him, even he that hopes in his mercy, Psalm cxlvii. 1. The Publican, therefore, whatever the Pharisee might think, stood all this time upon sure ground, and had by far the start of him for heaven. Alas! his dull head could look no further than to the conceit of the pitiful beauty and splendor of his own stinking righteousness. Nor durst he leave that to trust wholly to the mercy of God; but the Publican comes out, though in his sins yet like an awakened, enlightened, resolved man, and first abases himself, then gives God the glory of his justice, and after that the glory of his mercy, by saying, "God be merciful to me a sinner!" and thus, in the ears of the angels he did ring the changes of heaven. And,

3. The Publican, in his thus putting himself upon mercy, sheweth, that in his opinion, there is no more virtue in mercy to save, than there is in the law and sin to condemn. And although this is not counted a great matter to do, while men are far from the law, and while their conscience is asleep within them; yet, when the law comes near, and conscience is awake, whoso tries it, will find it a laborious work. Cain could not do thus for his heart, no, nor soul; nor Judas neither. This is another kind of thing than most men think it to be, or shall find it, whenever they shall behold God's angry face, and when they shall hear the words of his law.

However, our Publican did it, and ventured his body, soul, and future condition for ever in this bottom, with other saints and servants of God, leaving the rest of the world to swim over the sea of God's wrath (if the will) in their weak and simple vessels of bulrushes, or to lean upon their cobweb-hold, when he shall arise to the judgment that he hath appointed.

In the mean time, pray God awaken us as he did. the Publican; pray God enlighten us as he did the Publican; pray God grant us boldness to come to him as the Publican did; and also in that trembling spirit as

he

he did, when he cried in the temple before him, "God be merciful to me a sinner."

Thus having passed over his prayer, we come in the next place to his gestures; for in my judgment, the right understanding of them will give us yet more conviction of the Publican's sense and awakening of spirit under this present action of his.

And I have observed many a poor wretch that have readily had recourse to the Publican's prayer, that never knew what the Publican's gestures, in the presence of God, while in prayer before him, did mean. Nor must any man be admitted to think, that those gestures of his were in custom, and a formality among the Jews in those days; for it is evident enough by the carriage of the Pharisee, that it was below them and their mode, when they came into the temple, or when they prayed any where else; and they in those days were counted for the best of men; and in religious matters they were to imitate and take their examples at the hands of the best, not at the hands of the worst.

The Publican's gestures then were properly his own, caused by the guilt of sin, and by that dread of the majesty of God that was upon his spirit. And a comely posture it was, else Christ Jesus, the son of God would never have taken that particular notice thereof as he did, nor have smiled upon it so much as to take, and distinctly repeat it, as that which made his prayer the more weighty, also to be taken notice of. Yea, in mine opinion, the Lord Jesus committed it to record; for that he liked it, and for that it will pass for some touchstone of prayer, that is, made in good sense of sin, and of God, and of need of his goodness and mercy. For verily, all these postures signify sense, sight of a lost condition, and a heart in good earnest for mercy.

I know that they may be counterfeited, and Christ Jesus knows who doth so too; but that will not hinder, or make weak or invalid what hath already been spoke

about

about it. But to forbear to make a further prologue, and to come to the handling of particulars:

"And the Publican standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast," &c.

These things, as I told you already, we may perceive in these words, by which his publican posture, or gesture, are set forth.

1. He stands "afar off."

2. He "would not lift up so much as his eyes to heaven."

3. He "smote upon his breast," &c.

For the first of these, "He stood afar off." And the Publican standing afar off. This is, I say, the first thing, the first posture of his with which we are acquainted, and it informeth us of several things.

First, That he came not with senselessness of the majesty of God, when he came to pray, as the Pharisee did, and as sinners commonly do. For this standing back, or afar off, declares, That the majesty of God had an awe upon his spirit: he saw whither, to whom, and for what he was approaching the temple. It is said in the 20th of Exodus, That when the people saw the thunderings and lightenings, and the noise of the trumpet, and the mountain smoking, (and all these were signs of God's terrible presence, and dreadful majesty,) they removed themselves, and "stood afar off," Exod. XX. 18. This behaviour therefore of the Publican did well become his present action, especially since, in his own eyes, he was yet an unforgiven sinner. Alas! what is God's majesty to a sinful man, but a consuming fire? And what is a sinful man in himself, or in his approach to God, but as stubble fully dry?

How then could the Publican do otherwise than what he did, than stand afar off, if he either thought of God or himself? Indeed, the people afore-named, before they saw God in his terrible majesty, could scarce be kept off from the mount with words and bound, as it is now the case of many: their blindness gives them bold