They could have done nothing at all against him, unless it were given them from above. But the hour was now at hand when the purpose of his incarnation was to be accomplished, and Jerusalem should "fill up the measure of her iniquities, by killing the Prince of life." "Even so, Father, for so it seemed good in thy sight." So it pleased thee, that "Messiah should be cut off, and make reconciliation for iniquity, and bring in everlasting right

20. And in the morning, as they passed by, they saw the fig-tree dried up from the roots.

21. And Peter calling to remembrance, saith unto him, Master, behold, the fig-tree which thou cursedst is withered away.

22. And Jesus answering saith unto him, Have faith in God.

23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to he shall pass; have whatsoever he saith.

1 Dan. ix. 24, 25.

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24. Therefore I say unto you, What things soever ye sire, when ye pray, believe that ye receive them, and ye shall have them.

By the example before their eyes of the fig-tree withered, our Lord takes the opportunity of pointing out the efficacy of faith, and of the prayer which is offered in faith. As much as to say, Ye seem surprised that the fig-tree is so soon withered away. The same power which has blasted the fig tree, shall be committed to yourselves. Only believe; "all things are possible to him that believeth."

Unless they had set out with this conviction, the apostles could not have performed the work assigned them. It was needful that they should speak with confidence, when they appealed to "wonders and signs following" as proof of their divine commission. Peter showed this confidence, when he said to the cripple at the gate of the temple, "In the name of Jesus Christ of Nazareth rise up and walk." Peter spoke "in faith, nothing wavering:" not doubting in his heart, but believing that he should receive; and he was not disappointed. The cripple leaping up, "stood, and walked, and entered with them into the temple, walking, and leaping, and praising God."

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The want of this unhesitating faith had occasioned disappointment, when they attempted to relieve the lunatic child, and "could not cure him." Their Lord declared the cause of failure, when he exclaimed, "O faithless and perverse generation, how long shall I be with you, how long shall I suffer you?" And when the disciples came to him apart, and said, Why could not we cast him out? Jesus said unto

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1 Acts iii. 6.

2 Matt. xvii. 14-21.

them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence into yonder place, and it shall remove: and nothing shall be impossible to you."

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3

And so it proved. Eneas," said Peter, "Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately." "Thou shalt be blind, said Paul to the sorcerer Elymas, not seeing the sun for a season." And immediately there fell on him a mist and darkness, and he went about, seeking some one to lead him by the hand." 4

It is evident that this promise, in its full and literal sense, could only be made to those who were acting under express commission and direction, and together with extraordinary power, had extraordinary wisdom given them. A promise could not be given to men in general, that whatsoever they desired, and, "asked in prayer, believing, they should receive." It was not even given to the apostles, except when their commission as apostles was concerned, and the interests of the gospel which they preached, required it. St. Paul "left Trophimus at Miletus sick;" he earnestly desired the recovery of Epaphroditus his valuable helper in the ministry: 5 but he had no assurance that the prayers for their recovery would be successful. He did not receive what he prayed for in his own case, when he besought the Lord thrice that his infirmity might "depart from him."6 His prayer, indeed, was answered, as sincere prayer will always be answered; but not in the way that he had desired.

3 Acts ix. 34.

5 2 Tim. iv. 20; Phil. ii. 27.

Acts xiii. 8-12.

6 2 Cor. xii. 7-9.

St. John, however, writing when the power of working miracles was declining, and writing for Christians of every age, also speaks of the prayer of faith; and says, "This is the confidence which we have in him (the Son of God) that if we ask anything according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.” We therefore, when in obedience to his merciful command we "make our supplications known unto God," entreat him to "fulfil the desires and petitions of his servants, as may be most expedient for them."

The mind must be in a right state towards God in prayer: it must also be in a right state towards our fellow-creatures. Otherwise, "Let no man think that he shall receive anything of the Lord."

25. And when ye stand praying, forgive, if ye have aught against any that your Father also which is in heaven may forgive you your trespasses.

26. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

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Our reason and conscience subscribe to the Psalmist's words, when he says, "If I regard iniquity in my heart, the Lord will not hear me." There may be much remaining corruption in the heart, from which acceptable prayer proceeds; but there must be no "iniquity" reigning and prevailing. An uncharitable unforgiving spirit is "iniquity;" for if a man "have all faith, so that he could rePs. lxvi. 18.

71 John v. 14, 15.

move mountains, and have not charity, he is nothing." Therefore when ye stand praying, forgive, if ye have aught against any. Forgiveness is an essential part of the Christian spirit. The parable of the unmerciful servant is expressly introduced to show, that harshness in resenting the errors of others, or the offences committed against ourselves, must betray a temper wholly inconsistent with Christian faith. "O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldst thou not also have had compassion on thy fellow-servant, even as I had pity on thee?"? The Christian is one who lives by mercy; and who cannot be spiritually alive at all, if he is not habitually sensible of this. Therefore he must habitually show mercy, and feel compassion. He must not claim the Christian's privilege, unless he fulfils the Christian's duty. And the duty to which the Christian is especially obliged by the very nature of his religion, is that "from his heart he forgive his brother his tresspasses," his "hundred pence," if he hopes that his own "ten thousand talents may be forgiven."

Matt. xviii. 33, &c.