it
were [Greek: kath' eauton]. Thus the relation is preserved with the
position of the publican, [Greek: makrothen estos]. Either stood
alone, but for opposite reasons: the Pharisee stood forward alone,
because he thought other worshippers were not fit to be in his
company; the publican stood back alone, because he considered
himself unworthy to mingle with other worshippers. It may be worth
while to mention, for the sake of the English reader, the order of
the words in the original is, "The Pharisee standing with himself,
thus prayed." You must be guided entirely by the sense in
determining whether to read it, Standing with himself, thus prayed;
or standing, with himself thus prayed.

In yet one other point the two suppliants are like each other; both
alike look into their own hearts and lives; and both permit the judgment
thus formed to determine the form and matter of their prayer. Both
addressed themselves to the work of self-examination, and the prayers
that follow are the fruits of their research.

At this point the two men part company, and move in opposite
directions--the one found in himself only good, the other found in
himself only evil. In both, and in both alike, there was only evil; but
the publican discovered and confessed the truth regarding himself, while
the Pharisee either blindly failed to see his own sin, or falsely
refused to confess it.

The error of the Pharisee does not lie in the form or matter of his
prayer. It is substantially a song of thanksgiving. This is never out of
place; praise is comely. There is not a living man on the earth who has
not ground for giving praise to God every day, and all day. Nor does his
prayer necessarily transgress the strict limits of truth when he says,
"God, I thank thee that I am not as other men." If he had been employed
in numbering the mercies of God--if he had meditated on his privileges,
till he was lost in wonder, that so many benefits had been conferred on
one so worthless, he might with truth have burst into the exclamation,
"I am not as other men." As a true penitent, when employed in
considering his own sin, truly describes himself as the chief of
sinners; so a thankful man, lost in the multitude of God's mercies,
thinks in all simplicity that none in all the world have been so highly
favoured as himself. From his own view-point a true worshipper truly
counts both his sins and his mercies greater than those of other men.
Whe