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THE PHARISEE AND PUBLICAN.

LUKE xviii. 9-14.

THERE is not a feeling of the heart more hurtful in its effects, or more offensive to the majesty and holiness of God, than spiritual pride; and none, perhaps, against which (from its congeniality with the carnal mind) a greater exercise of caution, and self-examination is required, to guard and protect our souls. So insidious and cunning are its attacks upon us, that, masking, itself in the garb, and putting on the semblance of piety, it often taints and corrupts our very prayers, and most holy performances. Our Lord, "knowing what was in man," John ii. 25, places before us the true character of pride, that we might learn to hate what He hates; and, being “clothed with humility," 1 Peter v. 5, employ ourselves, not in censuring others, but in examining our own hearts and dispositions. The design of our Lord is prefixed, to correct those "who trusted in themselves that they were righteous, and despised others." Who were the two men that went up to the Temple?

A Pharisee and a Publican.

What was the most distinguishing feature in the Pharisees?

They were the strictest sect among the Jews, in observing religious ceremonies, and were, in consequence, much esteemed and very popular with the people.

Their name was derived from the Hebrew word "Pharash," signifying "separate," because they pretended to greater sanctity than the rest of mankind, considering themselves defiled, if they so much as touched or spoke to a Heathen. They made themselves remarkable by the singularity of their dress, especially by wearing broader phylacteries, or portions of the law, written upon slips of parchment, exhibited on their foreheads and garments. What was their character, as given by our Lord?

That they did all their works to be seen of men.-Matt. xxiii. 5.

You told me in the parable of the lost sheep who the Publicans were, and how much they were despised by the people ;-could two such opposite characters have had any common object in view, when they came to the Temple of God? Yes. Both came to pray, and offer up their personal devotions to God.

Tell me what is your idea of prayer?

The cry of a helpless creature to his Almighty Creator.

How can sinful "dust and ashes," Gen. xviii. 27, approach the great Jehovah, who has declared that "He cannot look on iniquity?"--Hab. i. 13.

Through that "one Mediator between God and men, the man Christ Jesus."--1 Tim. ii. 5. Jesus said, "I am the way, and the truth, and the life: no man cometh unto the Father, but by me," John xiv. 6 in His name "we come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."--Heb. iv. 16.

The last text expresses two parts of prayer; but still there is one thing of importance due from us in addressing God, which is not mentioned here; in coming into God's presence, we should indeed implore forgiveness, for having so often offended His Divine Majesty, and earnestly should we ask for strength to enable us better to perform our duties for the future: but this is but one part of our offering, and may be called an interested one, being a means of gaining further favors for ourselves, or our fellow mortals : but should we end here?

No. We should heartily thank the giver of all these mercies. "Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving kindness and tender mercies; who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's."--Ps. ciii. 1–5.

When we reflect on the hallelujahs in Heaven, can we think God will accept our poor cold thanks and praise?

Yes.

For he graciously says, "Whoso offereth praise glorifieth me."--Ps 1. 23.

We will now examine the Pharisee's form of worship. Was there any humility, contrition, or trust in his language?

No. On the contrary, he declared himself free from the gross and scandalous sins, with the commission of which he charged all other men, and

dwelt, with delight, upon his own strict observance of every religious and charitable duty.

Was this outward fasting and charity all that God required?

No.

What was the design of fasting?

To humble the heart before God, and dispose it to mortify the corrupt feelings of our nature. "Is not this the fast that I have chosen ?--to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?"—Isa. lviii. 6. And what is true charity?

Not only to give money for the relief of the poor; for "charity also suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth," 1 Cor. xiii. 4, 8: and "charity shall cover the multitude of sins." - 1 Peter iv. 8.

Whose sins?

Those of our neighbour.

Do you perceive these characteristics of fasting and charity in the Pharisee's prayer?

No. He was found self-righteous before God, and thought evil of his fellow-worshipper, simply because he was a Publican.

Did he then go up to the Temple only to boast and tell God how much better he was than the rest of mankind?

Though he might persuade himself that he went there to worship God, yet, in reality he only exalted his own fancied goodness; and he seems too well satisfied with that, to think it needful to supplicate the Almighty for his favor and pardon.

He compared his own conduct with that of the Publican's. Was that right?

Certainly not. He could not know the Publican's heart as it stood in the sight of God; besides, "Those who measure themselves by themselves, and compare themselves among themselves, are not wise." -2 Cor. x. 12. He should have tried himself by "the law of the Lord, which is perfect, converting the soul."Ps. xix. 7.

I will, with Eliphaz, ask, "Can a man be profitable unto God," that he makes him a debtor ? -Job xxii. 2.

No. Much rather should we confess that our wickedness is great, and our iniquities infinite.— Job. xxii. 5.

This self-righteous Pharisee, may be compared to a man carrying a wallet over his shoulder, in which he put his good works before him, that he might be always pleased with the sight of them, and his wicked deeds, and omission of duties behind his back. "Can a man be just with God?" -Job ix. 2.

No. Job says, "If I justify myself, my own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse."-Job ix. 20.

Will the performance of religious duties prove us to be Christians?

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