ness; their rudeness gives them confidence; but when they shall see what the Publican saw, and felt, and understood, as he, they will pray, and stand afar off, even as these people did. They removed and stood, afar off, and then fell to praying of Moses, that this dreadful sight and sound might be taken from them. And what if I should say, he stood afar off for fear of a blow, though he came for mercy, as it is said of them, "They stood afar off, for fear of her torments," Rev. xviii.

10-18.

I know what it is to go to God for mercy, and stand all that while through fear afar off, being possessed with this, will not God now smite me at once to the ground for my sins? David thought something when he said as he prayed, "Cast me not out from thy presence, and take not thy holy spirit from me, Psal. li. 11.

There is none knows, but those that have them, what turns and returns, what coming on, and going off, there is in the spirit of a man that indeed is awakened, and that stands awakened before the glorious majesty in prayer.* The prodigal also made his prayer to his father intentionally, while he was yet a great way off. And so did the lepers too; "And as he entered a certain village, there met him ten men that were lepers, which stood afar off. And they lifted up their voices and said, Jesus, Master, have mercy on us," Luke xvii. 12, 13.

See here, it has been the custom of praying men, to keep their distance, and not to be rudely bold in rushing into the presence of the holy and heavenly Majesty, especially if they have been sensible of their own vileness and sins, as the prodigal, the lepers, and our poor Publican

The newly awakened soul, is shocked at its own deformity; sin appears in a truly odious light, and becomes an intolerable burden. Something of God's indignation at sin must be felt on this side the grave, in the conscience of the sinner, if ever he hopes to escape the dreadful punishment of it in the world to come. But blessed be God, the blood of atonement is a sovereign balsam for sick and wounded souls, and is abundantly efficacious for procuring pardon, peace, and reconciliation, by the application of the eternal Spirit.

Publican was. Yea, Peter himself, when upon a time he perceived more than commonly he did of the majesty of Jesus his Lord, what doth he do? "When Simon Peter saw it, (says the text) he fell down at Jesus' knees, saying, Depart from me, for I am a sinful man, O Lord," Luke v. 3, 8. Oh! when men see God and themselves, it fills them with holy fear of the greatness of the majesty of God, as well as with love to, and desire after his mercy.

Besides, by his standing afar off, it might be to intimate, that he now had in mind, and with great weight upon his conscience, the infinite distance that was betwixt God and him. Men should know that, and tremble in the thoughts of it, when they are about to approach the omnipotent presence.

What is poor sorry man, poor dust and ashes, that he should croud it up, and go jostlingly into the presence of the great God? especially since it is apparent, the disproportion that is betwixt God and him. Esther, when she went to supplicate the king her husband for her people, made neither use of her beauty, nor relation, nor the privileges of which she might have had temptation to make use, especially at such a time, and in such exigencies, as then did compass her about; but, say, she made not use of them to thurst herself into his presence, but knew, and kept her distance, standing in the inward court of his palace, until he held out the golden sceptre to her; "Then Esther drew near, and touched the top thereof," Esth. v. 1, 2.

I

Men also, when they come into the presence of God, should know their distance; yea, and shew that they know it too, by such gestures, and carriages, and behaviours, that are seemly. A remarkable saying is that of Solomon, "Keep thy foot," saith he, "when thou goest into the house of God, and be more ready to hear, than to offer the sacrifice of fools; for they consider not that they do evil." (And as they should keep their foot, so also he adds), "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before

God;

God; for God is in heaven, and thou upon earth, therefore let thy words be few," Eccles v. 1. 2.

Three things the Holy Ghost exhorteth in this text. The one is, That we look to our feet, and not forward to croud into God's presence.

Another is, That we should also look to our tongues, that they be not rash in uttering any thing before God.

And the third is, Because of the infinite distance that is betwixt God and us, which is intimated by those words, "for God is in heaven, and thou upon earth."

The Publican therefore shewed great wisdom, holy shame, and humility in this brave gestures of his, namely, in his standing afar off, when he went up into the temple to pray. But this is not all.

Secondly, The Publican in standing afar off, left room for an advocate, an High-priest, a Day's man, to come betwixt, to make peace between God and this poor creature. Moses, the great mediator of the Old Testament, was to go nigher to God than the rest of the elders, or those of the people, Exod xxi. 1. Yea, the rest of the people were expressly commanded to worship, "standing afar off," ver. 1, 2. No man of the sons of Aaron that hath a blemish was to come nigh. No man that hath a blemish of the seed of Aaron, shall come nigh to offer the offerings of the Lord made by fire. He shall not come nigh to offer the bread of his God." Lev. xxi. 21.

The Publican durst not be his own mediator: he knew he had a blemish, and was infirm, and therefore he stands back; for he knew that it was none of him that his God had chosen to come near unto him, to offer the fat and the blood, Ezek. xliv. 13, 14, 15. The Publican therefore was thus far right; he took not up the room himself, neither with his person, nor his performances, but stood back, and gave place to the High priest that was to be intercessor.

We read, that when Zacharias went into the temple to burn incense, as at that time his lot was, "The whole multitude of the people was praying without,"

Luke

Luke i. 9, 10. They left him where he was, near to God, between God and them, mediating for them: for the offering of incense by the chief-priest was a figurative making of intercession for the people, and they maintained their distance.

It is a great matter, in praying to God, not to go too far, nor come too short, in that duty, I mean in the duty of prayer; and a man is very apt to do one or the other. The Pharisee went so far, he was too bold, he came into the temple making such a ruffle with is own excellencies, there was in his thoughts no need of a Mediator.

He also went up so nigh to God, that he took up the room and place of the Mediator himself; but this poor Publican, he knows his distance, and keeps it, and leaves room for the high-priest to come and intercede for him with God. He stood afar off; not too far off, for that is the room and place of unbelievers; and in that sense this saying is true," For lo, they that are far from thee shall perish," Psal, lxxiii. 27. that is, they whose unbelief hath set their hearts and affections more upon their idols, and that have been made to cast God behind their backs, to follow and go a-whoring after them.

Hitherto, therefore, it appears, that though the Pharise had more righteousness than the Publican, yet the Publican had more spiritual righteousness than the Pharisee: And though the Publican had a baser, and more ugly outside than the Pharisee, yet the. Publican knew how to prevail with God for mercy better than he.

As for the Publican's posture of standing in prayer, it is excuseable, and that by the very Father of the faithful himself: For Abraham stood praying when he made intercession for Sodom, Gen. xviii. 22, 23. Christ also alloweth it, where he saith, "And when ye stand praying, forgive if ye have ought against any, that your Father also which is in heaven may forgive you your trespasses, Mark xi. 25. Indeed there is no stinted order prescribed for our thus behaving ourselves in prayer,

whether

whether kneeling, or standing, or walking, or lying, or sitting; for all these postures have been used by the godly. "Paul kneeled down and prayed," Acts xx. 26. Abraham and the Publican stood and prayed. David prayed as he walked, 2 Sam. xv. 30, 31. Abraham prayed lying upon his face, Gen. xvii. 17, 18. Moses prayed sitting, Exod. xvii. 12. And indeed prayer, effectual fervent prayer, may be, and often is, made unto God, under all these circumstances of behaviour: For God has not tied us up to any of them; and he that shall tie himself, or his people, to any of these, doth more than he had warrant for from God: And let such take care of innovating; it is the next way to make men hypocrites and dissemblers in those duties in which they should be sincere.

True, which of those soever a man shall chuse to himself for the present, to perform this solemn duty in. it is required of him, and God expects it, that he should pray to him in truth, and with desire, affection, and hunger, after those things, that with his tongue. he maketh mention of before the throne of God. And indeed without this, all is nothing. But alas! how few be there in the world, whose heart and mouth in prayer shall go together? Dost thou, when thou asketh for the spirit, or faith, or love to God, to holiness, to saints, to the word, and the like, ask for them with love to to them, desire of them, hungering after them? Oh! this is a mighty thing! and yet prayer is no more before God, than as it is seasoned with these blessed qualifications. Wherefore it is said, that while men are praying, God is searching of the heart, to see what is the meaning of the spirit, (or whether there be the spirit and his meaning in all that the mouth hath uttered, either by words, sighs, or groans) because it is by him, and through his help only, that any make prayers according to the will of God, Rom. viii. 26, 27. Whatever thy posture therefore shall be, see that thy prayers are pertinent and fervent, not mocking of thine own

soul