immediately applied this, by solemnly assuring them, that persons who by disobedieuce had most offended God—the publicans and harlots—would partake of the blessings of the Gospel-kingdom in preference to themselves. John the Baptist had come duly authorised from God to prepare the way for that kingdom, and to bid all the Jews get ready for its righteousness (Luke i. 16, 17,76-79. Matt. iii. 3) but the chief priests and scribes and elders did not acknowledge his authority, nor set to work according to what he required; though some of their party (Pharisees and Sadducees) seemed to receive him by coming to his baptism (Matt. iii. 7—10), just as the second son had pretended to his father that he would go to work. Whereas on the contrary, many of the despised and immoral Jews did receive him (Mark i. 5. Luke iii. 12, 13), in spite of their former disobedience: though this alteration for the better amongst the worst of the people had no effect upon the Pharisees and Sadducees as it ought to have had; for they were not thereby induced to re-consider and change their mind, so as to believe John's testimony, and act upon it.

V. THE REPETITION.

Now read again the Scriptures: See No. II.

VI. THE APPLICATION.

1, The striking manner in which our Lord took occasion to repeat his strong statements about the power of faith in prayer, should lead us to consider the great value of that unhesitating dependence upon the word of God; which honours him by acknowledging his power to do every thing, however apparently impossible to man. If God has warranted us to look for any blessing, it dis

honours him to look for it in a wavering, doubting, and suspicious spirit. When we indulge such a feeling, it is a sign that we are looking, rather to ourselves who make the impossibility, than to him with whom nothing is impossible. In lesser difficulties, there is not so much opportunity for the exercise of that faith, which shews that we depend upon the Almighty's faithfulness. But when the difficulty before us rises like an impassable mountain, then we have an occasion of shewing, whether our notions of God's word are measured according to man's judgment, or according to the Almighty's power. (Zech. iv, 7.) The life of effectual prayer consists-first, in ascertaining what is the will of God in the matter in hand, and then, in asking him to fulfil that will: having at the same time a sure conviction, that he will do it upon our asking it; however the desired object may seem to be beyond the possibility of human things. One other point our Lord has declared essentially necessary; by which appears the truth of that word of the Apostle-that a man may have all faith in God's promises, even such faith as our Lord here spoke of-strong enough to remove mountains, and yet be nothing: unless at the same time he have that charity or love, which is incapable of harbouring an unforgiving feeling against any one, (1 Cor. xiii. 2.) This requirement for effectual prayer becomes the more striking from the way in which our Lord repeated it upon two such different occasions, We are neither to repeat the Lord's Prayer, without such a preparation of forgiving charity; nor may we expect an answer to our most believing supplications, unless

the heart is cleansed of every unforgiving impulse against another.

QUESTIONS.

What has been the tone of my prayers as regards the likelihood of their being answered?

In the midst of difficulties, do I search the Scriptures to see how I may expect that God will relieve me?

Do I harbour any unforgiving feelings, with the excuse of not forgetting certain offences, or with any other excuse whatever?

2. In this portion, we have an instance of the cunning devices of our Lord's enemies defeated and turned against themselves by His wisdom. When they came to him as to an unauthorized man, who had taken to himself a public duty without any right, he pointed out the error in their own view by another question :-He asked them in the first place, whether they had become qualified to judge of his authority, by having acted upon a previous authority which they dared not reject. In the same spirit many persons find fault with the plain dealing of Christian conduct; and think that Christians, by setting up the light of a high and consistent profession, in the midst of worldly people, take upon themselves to judge their neighbours. Now without meeting such foolish charges, it may be enough to ask these persons what authority they allow to the Bible ;if it is divinely inspired, why do they not receive it, and act accordingly? this would make them concur with the course of those Christians to whose conduct they object. On the other hand, they cannot deny its authority, for fear of the censure of the world at large; who generally acknowledge the Bible to be the word of God. Though this dilemma may not convince the opposers, it can scarcely fail to silence them.

QUESTIONS.

Is my conduct in accordance with the word of God, so that I may appeal to his authority to justify it?

Do I ever wish to find fault with any, who can appeal to that word to sanction what I object to?

3. In order to entitle us to expect more tokens of the Lord's power, and a greater degree of knowledge than we already possess, we must have done our best to profit by all the opportunities he has afforded to us. If the Pharisees had acknowledged the divine authority of John, they would have gladly received the teaching of our Lord : but by neglecting the one, they were hardened against the other. It is not however a mere outward and wordy consent, which will satisfy the Lord: the decent acknowledgement of the duty of obedience, which is implied by saying the creed, is only like the civil answer, "I go sir," of the second son. It is an active obedience, according to that acknowledgement, which can alone give a reasonable proof of sincerity. If any have neglected this obedience in time past, they have reason to be thankful that they are still in this life; and have still the opportunity of considering their folly, and setting about the work of God's service in earnest, while it is called to-day.

QUESTIONS.

How have I improved the opportunities of knowledge which have been already vouchsafed to me?

Do I expect more convincing means of grace? and why?

Of what nature is my christian profession? am I satisfied with a formal expression in the public services; or does my life prove that I consider myself engaged into the service of God?

VII. HEADS FOR PRAYER.

1. Pray for a spirit of undoubting faith in all your prayers, and for an increase of Christian charity and ready forgiveness, to make you fit to prav acceptably.

2. Pray for a spirit of wisdom in regulating your conduct according to the word of God, and to be preserved from opposing that which he approves.

3. Pray for grace to take advantage of all the means of instruction you already possess, and to prove the reality of your Christian profession by a consistent course of life?

VIII. THE PRAYER.

(1) O Almighty God, the giver of every good gift, mercifully bestow upon me the spirit and power of faith, that I may never doubt the faithfulness of thy promises, nor err in the personal application of them. Lord, I believe, help thou my unbelief, Enlarge my heart, and fill it with an abounding spirit of love; that I may at all times be ready to forgive those who have offended me, as I would have forgiveness at Thy hand: and grant that so I may be able to approach thee acceptably through Christ. (2) Give me a spirit of wisdom in all things; that, ordering my life and conversation by the rule of thy commandments, I may never hinder or resist that which may be according to thy word. (3) I thank thee, gracious Lord, for all the advantages and means of knowledge I have hitherto possessed; help me so to profit by them, that I may grow in grace, and in the knowledge of the Lord Jesus Christ; and may manifest the sincerity of my faith, and the truth of my profession, by letting my light so shine before men, that they may glorify Thee, through the same blessed Saviour, Jesus our Lord, AMEN. Our Father, &c.