His

character of God, but by the character of other men. mind is turned away from God to humanity. This is the secret of his self-satisfaction.

He proceeds to recount his good deeds: "I fast twice in the week, I give tithes of all that I possess." The religion of the Pharisee does not touch the soul. He is not seeking Godlikeness of character, a heart filled with love and mercy. He is satisfied with a religion that has to do only with the outward life. His righteousness is his own, the fruit of his own works, and judged by a human standard.

Whoever trusts in himself that he is righteous, will despise others. As the Pharisee judges himself by other men, so he judges other men by himself. His righteousness is estimated by theirs, and the worse they are, the more righteous by contrast he appears. His self-righteousness leads to accusing. "Other men" he condemns as transgressors of God's law. Thus he is making manifest the very spirit of Satan, the accuser of the brethren. With this spirit it is impossible for him to enter into communion with God. He goes down to his house destitute of the divine blessing.

The publican had gone to the temple with other worshipers, but he soon drew apart from them, as unworthy to unite in their devotions. Standing afar off, he "would not lift up so much as his eyes unto heaven, but smote upon his breast," in bitter anguish and self-abhorrence. He felt that he had transgressed against God, that he was sinful and polluted. He could not expect even pity from those around him; for they looked upon him with contempt. He knew that he had no merit to commend him to God, and in utter self-despair he cried, "God be merciful to me, a sinner." He did not compare himself with others.

Overwhelmed with a sense of guilt, he stood as if alone in God's presence. His only desire was for pardon and peace, his only plea was the mercy of God. And he was blessed. "I tell you," Christ said, "this man went down to his house justified rather than the other."

The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank-offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. "Blessed are the poor in spirit; for theirs is the kingdom of heaven."1

For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was "not as other men are." When Christ on the eve of His betrayal forewarned His disciples, "All ye shall be offended because of Me this night," Peter confidently declared, "Although all shall be offended, yet will not I."" Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.

When the crowing of the cock reminded him of the words of Christ, surprised and shocked at what he had just

done, he turned and looked at his Master. At that moment Christ looked at Peter, and beneath that grieved look, in which compassion and love for him were blended, Peter understood himself. He went out and wept bitterly. That look of Christ's broke his heart. Peter had come to the turning-point, and bitterly did he repent his sin. He was like the publican in his contrition and repentance, and like the publican he found mercy. The look of Christ assured him of pardon.

Now his self-confidence was gone. Never again were the old boastful assertions repeated.

"Simon,

Christ after His resurrection thrice tested Peter. son of Jonas," He said, "lovest thou Me more than these?" Peter did not now exalt himself above his brethren. He appealed to the One who could read his heart. "Lord," he said, "Thou knowest all things; Thou knowest that I love Thee."

In

Then he received his commission. A work broader and more delicate than had heretofore been his was appointed him. Christ bade him feed the sheep and the lambs. thus committing to his stewardship the souls for whom the Saviour had laid down His own life, Christ gave to Peter the strongest proof of confidence in his restoration. The once restless, boastful, self-confident disciple had become subdued and contrite. Henceforth he followed his Lord in self-denial and self-sacrifice. He was a partaker of Christ's sufferings; and when Christ shall sit upon the throne of His glory, Peter will be a partaker in His glory.

The evil that led to Peter's fall, and that shut out the Pharisee from communion with God, is proving the ruin of thousands to-day. There is nothing so offensive to God, or so dangerous to the human soul, as pride and self-sufficiency. Of all sins it is the most hopeless, the most incurable,

John 21:15, 17

Peter's fall was not instantaneous, but gradual. Selfconfidence led him to the belief that he was saved, and step after step was taken in the downward path, until he could deny his Master. Never can we safely put confidence in self, or feel, this side of heaven, that we are secure against temptation. Those who accept the Saviour, however sincere their conversion, should never be taught to say or to feel that they are saved. This is misleading. This is misleading. Every one should be taught to cherish hope and faith; but even when we give ourselves to Christ and know that He accepts us, we are not beyond the reach of temptation. God's word declares, 'Many shall be purified, and made white, and tried." Only he who endures the trial will receive the crown of life."

Those who accept Christ, and in their first confidence say, I am saved, are in danger of trusting to themselves. They lose sight of their own weakness and their constant need of divine strength. They are unprepared for Satan's devices, and under temptation many, like Peter, fall into the very depths of sin. We are admonished, "Let him that thinketh he standeth, take heed lest he fall."" Our only safety is in constant distrust of self, and dependence on Christ.

It was necessary for Peter to learn his own defects of character, and his need of the power and grace of Christ. The Lord could not save him from trial, but He could have saved him from defeat. Had Peter been willing to receive Christ's warning, he would have been watching unto prayer. He would have walked with fear and trembling lest his feet should stumble. And he would have received divine help, so that Satan could not have gained the victory. It was through self-sufficiency that Peter fell; and it was through repentance and humiliation that his feet were again established. In the record of his experience every repenting sinner may find encouragement. Though Peter