of old in every tribe of Israel-maintained great influence over, and commanded great respect from the common people. Men were imposed upon then, as they are now, by a show of godliness without its power.

But take the other who figures in the parable, side by side with the Pharisee-take the Publican-and we have before us, one of the outcasts of society-one of those not "had in reputation," but disreputation among the people.

The publicans were collectors of taxes for the hated government of Rome. No respectable Jew would fill the office. Those who took it were looked upon with loathing—their name was a name of reproach, coupled, and too often justly, with the term sinner. To eat with Publicans, to be seen in company with Publicans, to have any fellowship with them, was an offence against public morals. One of the loudest charges brought by His enemies against our Lord was, that He had dared to cross the barrier, and to associate with this despised class-why eateth your Master with publicans and sinners?

Thus far, then, of the different condition of these two men. They were as far apart as possible from one another. They had nothing in common. In rank, in occupation, in favour with the people, they stood at opposed ends of the line. And yet, and I would have you note this-there was one thing that brought them together— they could neither of them be at ease without prayerthey both felt the necessity of worshipping God-and so both were drawn to that holy place in Jerusalem, where God had recorded to His name to be there, where He heard and answered prayer-they both went up into the temple to pray!

But how unlike their prayer! How unlike the spirit which prompted those prayers in their hearts!

The Pharisee stood and prayed thus with himself, God, I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even-glancing at his fellow-worshipper -as this publican. I fast twice in the week, I give tithes of all that I possess.

Observe the complacency-the self-satisfaction in this address.-Observe the utter absence of humility from it. Observe what an air of self-congratulation pervades the whole of it.-Observe in this Pharisee the boastful parade of his own merits.-He has come into God's house, and stands before God-what for ?—to seek for pardon at the throne of grace? No. To praise and magnify His Maker? No. To acknowledge past mercies, and to ask for a continuance of God's favour? No. But to display his own personal goodness! to tell the All-knowing what excellence there is in him! how different he is from other men! how clean his hands are from the vices that defile his neighbours! how true and just he is in all his dealings! what a contrast his life presents to that wretched Publican, who came into the temple with him!-God, I thank Thee I am not as other men are !-no extortioner-no unfair trader-no adulterer-I observe all Thy law-I more than observe it -I fast twice in the week-whereas I am only bound to fast one day in the year. I give tithes not only of those chief things which are set down by name, tithe of cattle, and corn, and wine, and oil-but of little things which are not so set down-mint anise, cummin-tithes of all that I possess !

That was the Pharisee's prayer-if prayer it can be called. Looked at from a Christian point of view it is no prayer at all—or rather only a mockery of true prayer. For what is so out of place in prayer as boasting? What is so out of place at all times in a Christian? For what have we that we have not received? If we have been kept back from any sin, or enabled to do the least good, whose merit is it? Not ours, brethren, but His, Whose Spirit works all that is of good in us. Left to ourselves, and we fall an easy prey to the Tempter. As St. Paul reminds us in that part of his first epistle to the Corinthians, so aptly chosen to go with the Gospel for this Sunday, by the grace of God we are what we are. And, therefore, for a man to glory in his own goodness, is to forget the very Source from whence all goodness is derived-it is to take to himself the praise which belongeth to God only!

And yet how common is this fault! How much of the Pharisee's temper is traceable in the lives and actions of Christians! of religious Christians more particularly!

Take but, in proof, what is suggested by the instance before us, the pride and self-approval which is allowed to creep into our prayers.

I do not say, that we ever offer in so many words the Pharisee's prayer; but do we not sometimes bring with us into God's house the Pharisee's spirit? Do we not come here to worship as though we trusted in ourselves that we were righteous, and despised others? Is there no inward satisfaction that we indulge in, when we take our seat regularly in church, and look on the many left

vacant of their owners? Are we not tempted to thank God that we are not as other men are no sabbathbreaker-no forsaker of God's public worship?

And so about other things as well-about our charities-about our abstinence from many a worldly pleasure about our unspotted character-are we not in danger of thinking too much of these ?-of taking to ourselves credit before God?-thinking-for we dare not say it-that we are certain of His favour-that we shall surely go into His kingdom before others?

Judge, yourselves, brethren-beware of the leaven of the Pharisees- self-righteousness-watch against it, pray against it, for it is destructive of all real piety. The wise rule, the scriptural rule, is, not to think of ourselves more highly than we ought to think, but to think soberly; and to avoid making comparison of ourselves with others-for they, says St. Paul measuring themselves by themselves, and comparing themselves among themselves, are not wise. And further on in the same Epistle (2 Cor. x. 17) he gives us this good counsel-he that glorieth let him glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth.

But turn we now from the Pharisee to that other worshipper who went up with him into the temple.-Let us mark what is said of the despised Publican.

And the Publican standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breast, say ing, God be merciful to me a sinner !

Two things are to be noticed here for our learning,the demeanour, the outward bearing of this Publican, and his prayer.

And, first, of his demeanour. It was that of a man of a truly humble and contrite heart-of one who felt that his iniquities had increased over his head, and his trespass had grown up unto the heavens, and who yet could not rest till he had unburdened himself of his misery before God. And so he stood-standing being the usual posture with the Jews in prayer, as kneeling is with ourselves and afar off-at a distance from the sa cred enclosure where God's altar was reared; as one ashamed—nor would he lift up so much as his eyes unto heaven, but he smote upon his breast,-betraying by these outward expressions of sorrow, the agony that he felt within the agony of a soul torn and vexed by the remembrance of its sin.

And, brethren, we may well desire that a like humbleness, and like contrition were more often found among God's worshippers now. Surely we may learn from this Publican something of the spirit in which to approach our God. Surely it were well, if each time that we come into these courts-each time that we seek the Lord in family or private prayer, we were to come, bowed down in heart, with an awful sense of the majesty of God, and a deep consciousness of our utter unworthiness-for so would our worship be more likely to bring us good-so would it prove more acceptable in His sight, who resisteth the proud, and giveth grace unto the humble !

And then, in the second place, consider the language of the Publican's prayer-God be merciful to me a sinner ! It has never been excelled either for shortness, or for force. It is the simplest, and at the same time the completest of all penitential prayers. What this Publican