I give Thee thanks that I am not as the rest of men. St. Luke xviii. 11.

Our Lord, in this parable, places before us for our instruction two men, differing as widely from each other in their characters, as did the respective classes to which they severally belonged. The Pharisee was a type of all that was most strict, and punctiliously observant of the Mosaic Law. The Publican, on the other hand, was looked upon as a type of all that was most godless and abandoned. He was a man who farmed the taxes from the oppressors of Israel, and enriched himself by the rapacity and cruelty with which he extorted them, from that already overburthened, and down-trodden people. The object of Our Lord in selecting these two, was, as the Evangelist states, to give a startling lesson to those who trusted in themselves as just, and despised others.

Both of these men went up into the Temple to pray; and each of them, looking into his own inner consciousness, spoke to God, words with which that secret examination inspired him. It filled the Pharisee with a high idea of his own excellence, as he called to mind his fasting and his prayer, his punctual payment of tithes, his alms deeds, and the spotless integrity of his life. He was neither an extortioner, nor unjust in his dealings with others, nor an adulterer, nor in fact anything else that was wicked or profane. Therefore, he lifted up his voice and thanked God; and while doing so, cast a disdainful glance at the Publican, and numbered him among those, of whom he could proudly say that he had never been one.

But what were the sentiments with which his self-inspection had inspired the Publican? He was so confounded and humbled at the sight of his iniquities, that he dared not even to raise his eyes to heaven. He had not presumed to advance far into the Temple; 'he stood afar off.' His communing with himself found expression in that cry of shame and anguish, which breaks from a heart which is torn with sorrow for its sins: "O God! be merciful to me a sinner.' He draws no comparison between himself and others. He is the last and worst of all. He is crushed, he is humbled; and God, Who searches the hearts of men, dismisses him to his home, enriched with grace and cleansed from every stain of sin, but spurns the proud Pharisee from His presence, more guilty and more displeasing in His sight, than when he first entered the Temple.

There is, perhaps, little of the Pharisee's self-righteousness, or self-glorification to be found among children. Nevertheless the parable is not without its instruction for them, on other points, about which they do plume themselves, and imagine 'that they are not as the rest of men.' You will find some, who are ever indulging in this mental act of thanksgiving, for their physical or their intellectual superiority to their fellows. They imagine themselves to be better looking, and better built than their companions; they are more polished, more well mannered, more courageous, more generous, more straightforward; they can translate a given passage more elegantly, or solve a difficult problem more easily, or write an essay which will run more smoothly. There are others who take great glory in their family connections. They are of gentle or of noble blood; and as this is perhaps the only excellence of which they can boast, they make much of it, and look down with lofty disdain upon those whom Providence has not so favored. Hence that prying curiosity, which you will oftentimes find in them, to discover whether the parents of their schoolfellows are rich or poor; whether they are tradesmen, or follow some honourable profession. In their eyes, to be poor, or lowly born, would almost seem to be a crime; if, at least, we may judge from the fervor with which 'they thank God that they are not, in this respect, like the rest of men.'

Yet, after all, how little have they to boast of, or to be thankful for! Often enough the children whom they despise, surpass them in every other respect, in intelligence, in honorable feeling, in virtue, in good looks, and even in that well mannered bearing upon which they set such store. In after-life these will be honored and respected for their inborn worth, by people of sense, who will laugh to scorn, and sneer at the absurd pride, the impertinent pretentiousness, and the egregious folly of those, who though born of gentle blood, possess none of those qualities which constitute the people of honor.

Therefore, let every child always bear in mind, that though spiritual pride, of which the Pharisee was guilty, may not have any place in their heart, yet it is more than probable, that pride of another quality will take up its abode there. Of whatever kind it may chance to be, it is very displeasing to God; for, since it always makes us take to ourselves the glory and the credit of every good we may possess, or imagine that we possess, it thereby causes us to deprive God of the glory which is His due. For all those things in which we take pride, are His. He has given us the use and the profit arising from them; 'but the glory He will not give to another.'

Whenever, therefore, we are led by the tempter, or by our own self-love, to look into our hearts and to take a self-complacent view of ourselves, we are acting like the Pharisee, especially if we cast a depreciating look upon our neighbor, and thank God that we are not like him. It is sinful to be proud of any virtue or good quality, we may think that we possess, but it is silly, as well as sinful, to glory in such things as strength, or personal beauty. Never boast or brag about any thing, but least of all about such merely accidental goods as nobility of blood. If God has given it to you, do not despise those who, with the exception of this, very likely surpass you in every other respect. To aim at being made much of for such a quality 'betrays a pitiful ambition,' and betokens an emptiness of head closely bordering upon folly. Let it rather be your constant aim, to acquire those qualities of mind and heart, which constitute true nobility. Be humble, be pure; be truthful, brave, and generous, and then you will be noble indeed. Instead of instituting comparisons between yourself and others, try to think that all are more learned and more virtuous than yourself. And when proud thoughts arise in your mind, think of your many offenses against God; strike your breast with humility, and say: "O God, be merciful to me a sinner.'