one_; that your Father which is in heaven may forgive your trespasses.” I contend that, upon the whole, an impartial critic must come to the conclusion that neither the miracle, nor the reference to the miracle, is historical; and that, in all probability, both the miracle and the reference to it arose from a misunderstanding, without any intention to deceive. We must remember that the “short sayings” of the Lord Jesus—as they are called by some early writer, Justin, I think—must have caused considerable difficulty to the compilers of the earliest Gospels in the attempt to arrange them in order. Pointed, pithy, and brief, pregnant with meaning, sometimes obscured by metaphor, many of these sayings, if taken out of their context, were very liable to be misunderstood. Some compilers might think it best, as the author of St. Matthew’s Gospel has done in the Sermon on the Mount, to group a number of these sayings together without connection; others, as the author of St. Luke’s Gospel, might object to this arrangement, and might make it a main object to set forth these sayings “in order,” attaching to each its appropriate and explanatory context. Now to apply this to the particular case of the legend of the fig-tree. It seems probable that the compilers had before them two traditions, one, a parable about a barren fig-tree destroyed by the Lord of the vine-yard because it bore no fruit; another, a precept about the power of faith in uprooting a mountain or a tree, _i.e._ in achieving the greatest of spiritual tasks, the task of forgiving. St. Luke interpreted both the parable and the precept spiritually, and kept the two distinct. St. Mark interpreted the parable literally and adopted the tradition which made it refer to an actual destruction of a tree; he also appended to it the saying on the power of faithful prayer to work any wonders soever, as being an appropriate comment on so startling a miracle; but he did not think fit to adapt the saying to the miracle by any insertion of the word “tree” (“Verily I say unto you, whosoever shall say unto this mountain, Be thou taken up” &c.); and he retained the old connection of the saying with forgiveness. St. Matthew—of course, when I say St. Matthew, I mean the unknown authors or compilers of the Gospel called by his name—is more consistent. He, like St. Mark interprets the parable literally, and he appends to it the saying on the power of faithful prayer; but he inserts in the latter an express reference to the miracle which, according to his hypothesis, had recently been worked before the eyes of the Disciples and could hardly therefore fail to be mentioned: “If ye have faith and doubt not, ye shall [_not only do what is done to the fig-tree, but even if ye shall_] say unto this mountain,” &c. In order to complete the adaptation, he also omits the words that connect the saying with forgiveness, and relegates them to the Sermon on the Mount (vi. 14, 15) which he makes