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William Stevenson.

A conference upon the miracles of our Blessed Savior : wherein all the objections against them proposed in Mr. Woolston's six Discourses, and several other greater difficulties, are fully stated and considered ... online

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the Gofpel. The Truth will at laft prevail,
and fupport itfelf : and Error ought not to be
defended.

T. I'm far from approving of Mr. W^s Zeal
againft the literal Senfe of Scripture : nor will I
pretend to juftify the Rafhnefs and Imprudence
of his Conduct. I cou'd wifh there were no
fhocking Exprefiions in his Difcourfes. They
do no fervice to the Caufe he efpoufes ; nor
the leaft Prejudice to Chriftianity. His Ob-
jections wou'd have appear' d to greater Ad-
vantage, had they been propofed in' a fober
F 3 decent



A Conference upon



Difc.

48.



a. p.*



Ibid. p. 49.



decent manner. All that I'm concerned about
is to have them fully anfwer'd.

7V. Do you find any Weight in what he fays
about the Woman of Samaria ?
<. Very little, I think.
N. I know not why he ranks our Saviour's
Difcourfe with her among his Miracles. His
telling her fuch fecret Tranfactions of her pail
Life as me was fure he cou'd not learn from o-
thers was a Proof indeed of his being endued
with fupernatural Knowledge : but this is a
Gift different from a miraculous Power ; which,
as far as we find, he never exerted among the
Samaritans. So that this Paflage of our Sa-
viour's Hiilory is drag'd in without any Rea-
fon, merely to furnilh Matter for licentious
Mirth, and the coarfeft Calumny. Pray, Sir,
look into the clofe of his fecond Difcourfe, and
fee if you can find any Thing that deferves an
Anfwer.

T. " If fuch a broken, elliptical, and abfurd
" Tale had been told of any other Impoftor,
tc the Wits of our Clergy had been at work
to expofe it plentifully : and indeed there is
no need of much Wit to make this Tale nau-
feous and ridiculous to vulgar Underfland-
ings".-All this is Preamble. " All I
fnall do now is to make my Obfervations on
the two ufes that the Clergy very ferioufly
put this Story to : and they are firft, to prove
the Expectation that there was among the
Samaritans of a Mefliah to come : and 2dly 9
to prove Jefus's Omnifcience". Or he
cou'd not have enter'd into the Woman's
Heart , " As to the firft of them, it is right-
<c ly from hence afferted, that the Samaritans
" had an Expectation of a MeJJiah.~~



N. Then



Our S A v I o y R^ Miracles. 7 i

N. Then there needs no more to be faid up- SECT. II.
on the firft Point. v^OTs-'

f T. If Jefus's telling the Samaritan Woman Difc. *. p.
all 'Things fhe ever did, be not a Proof of his f0t
being the Meffiab ; St. John has told us an im-
pertinent Tale of a fimple Woman.

N. Ridiculous ! was St. John obliged to re-
cord no thing concerning Jefus but what was
a real and conclufive Argument of his being
the Meffiab ? All his Actions and Difcourfes
were inftruclive ; and that very Difcourfe with
the Woman of Samaria contains feveral Truths J h> ir - '*."

c ", *3, 34-

or great Importance.

T. If jtfxs's telling her the moft fecret Paf-
fages of her Life was not a real Proof of his
being the Meffiab ; me was foolifh and credu-
lous ; and drew a falfe Conclufion.

N. From his declaring to he? fuch private
Actions and Circumftances of her Life as fhe
might know he cou'd not poflibly have heard
from others ; fhe perceived and rightly con-
cluded that he was a Prophet. But it is un-
certain whether fhe intirely rely'd upon his own
Teflimony that he was the Meffiab. For when
fhe went to make a report to the Men of Sy-
cbar of his wonderful Knowledge ; fhe fpake
fomewhat doubtfully of him ; and only faid ;
Come and fee a Man which told me all 'Things
which I ever did; is not this the Chrift? She
feemed inclined to believe he was the Meffiab ;
not merely becaufe fhe found he was endued
with fupernatural Knowledge , (for that was
but one Character of the Meffiab common to
him with other Prophets:) but becaufe he
whom Ihe perceived to be a Prophet, (and who
was not like to deceive her) had declared to her
that he was the Meffiab. So that however great
her other Faults were', I fee no Reafon in this
F 4 Cafe



72 A Conference upon

SECT. II. Cafe to charge her either with Folly, or Cre-

^V^> dulity.

T. I'll grant fhe was not credulous, in Cafe
me was fare that Jefus cou'd not pofllbly have
got Information from others of thofe particu-
lars he told her.

N. She was the beft judge of that. And it
feems fhe was fo far from thinking he might
poflibly have his Intelligence in a natural Way,
that Ihe reckon'd the difcovery he made to her
of her pail Actions, a fufficient Proof of his
being a Prophet. However, if this were the on-
ly Proof that Jefus gave of his fupernatural
Knowledge, there might be fome Pretence for
fuch a Sufpicion as you fuggeft. But feeing he
gave many unqueflionable Proofs of his being
endued with divine Knowledge, by difclofmg

see sea. v. people's fecret Thoughts, and foretelling
Things that punctually happen'd according to
his Predictions ; there can be no Reafon to
fufpect that he had his Knowledge of the Wo-
man's Character and fecret Actions, from o-
thers : efpeciaily confidering that he was an ut-
ter Stranger in that Country where fhe liv'd ;
and was accidentally travelling to his-own :
and that the Jews had no Correfpondence nor

luk. '. 9 /i Intercourfe with the Samarirans. They wou'd

f3* ' not fo much as mow one another the common
Offices of Civility , fo inveterate were their
mutual Prejudices.

y. If the Jeivs had no dealings with the Sa~
marilansi how came Jefus and his Difciples to
be fo readily received by the Men of Syckar,
and kindly entertain'd among them, for two
Days ?

N. Tho' Jefxs's Garb and Speech might be
"Jewiflj ', they foon found by his humane, effable,
and friendly Behaviour, and the fubject of his

Difcourfe,



Our SAVIOUR'^ Miracles. j ^

Difcourfe, that tho* he was of Jewijh Extra- SECT.II.
<5Hon, he had nothing of the Jewijh Temper ^v^-"
and Spirit in him. No doubt he repeated to
the Men of Sycbar, the fame important Truths
he had declar'd to the Woman : that God is a
Spirit -, and that he muft be worjhipt in Spirit
and in 'Truth : that he might now be thus wor-
fhip't in all places alike : and that neither Je-
rufalem, nor Mount Gerizim, was any longer
to be reckoned the only acceptable Place of
Worfhip. Such Doctrine cou'd not but con-
vince them that he was not a Jew, either as
to his Notions of Religion, or his Practice ;
his Temper, or his Conduct. They foort
found that he was the Meffiah^ whom both the
Jews and the Samaritans expected about that
time ; and that he was fent by Almighty God
to reveal his Will to Mankind. So that they
cou'd not refufe to give Jefus and his Difciples
the kindeft Reception : tho* they wou'd not
have treated profefs't rigid Jews with the leaft
Refpect ; or have had any Dealings, or Com-
munication with them.

C T. Do you think, Sir, that Chrift's decla-
ring to the Woman fome of the fecret Actions
of her Life, was a Proof of his Omnifcience ;
as fome have afferted ?

N. No. It cou'd only prove that he had a
fupernatural Knowledge. But fince fuch Know-
ledge might be communicated or reveal'd to
him by Almighty God, as it was to fome o-
thers ; it cannot, I think, be reckon'd a Proof
of Jefus's Omnifcience.

T. Mr. W. obferves, that tho' Jefus was for-
ward enough to let the Woman know he was
the Meffiah ; before wifer People he was un-
willing to own it,

N. For



74 A Conference upon

SECT. n. N. For Proof of this, he refers us to St.

o^JfTjT' John-, whofe Words are thefe : " Then came
" the Jews round about him, and faid unto
" him, how long doft thou make us to doubt ?
" If thou be the Cbrift (or the Meffiah,} tell
" us plainly". His Anfwer is this : / told

v - v- you [that I was the MeJJiah j] and ye believed
[me] not : [but feeing you queftion my Tefti-
mony concerning myfelf ;] the Works that I do
m my Father's Name, they bear 'Witnefs of me.
Sometimes indeed he charged his Difciples, and
ethers whom he miraculoufly cured, not to di-
vulge his being the MeJJiah ; left he fhou'd have
exafperated the Scribes and Pharifees too much ;
and have haften'd his Death before he had fi-
nifh't his minifterial Office ; and 'wrought the
Works of Him that fent him. But on other Oc^
cafions, and particularly throughout the laft
Year of his Life, he freely own'd his being
the Me/tab. He afTumed to himfelf the Title
of the Son of Man, which was by the Prophet

ch. vii. 13. Daniel appropriated to the MeJ/iab. He often
fpake of God under the Title of the Father :
and called him his Father ; and himfelf, the
Son of God ; which was another Name of the
Mejfiah ; and was underftood by the High-
Priefls * to be an equivalent Expreflion.

y. Now you are grown pretty cool, Sir ; I
think you may venture to meet your Anta-
gonift. If you pleafe we'll go and fee for
him.

N. I'll wait upon you, Sir.

SECT.



* See Mat. xxvi. 63. Lttli. xxii.tf? 70. and Mark xiv.
61, 62. and compare Job. i. 45). with Matt, xxvii.

41 A?.



Our SAVIOUR'* Miracles. 7 5



SECT. III.



7*. X7~OU feem to be weary, Mr. N. SECT.!!!.

X.



. TV. Sitting in this cool Parlour with
fo fine a Profpect, is more agreeable to me than
walking in the Heat of the Day.

T. You have talk't very well about the fructi-
fying of Vines : let us hear what you think of Mat.xxi. i 9 .
the Blafting of Fig-Trees. I think that i s ManxLl2 -
the Subject that comes next before us.

M. Jeftis^s curfing the Fig-Tree, upon the
bare mention of it, appears to be fuch an abfurd,
foolifh and ridiculous, if not a malicious and
ill-natured Act, that I queflion whether for
Folly and Abfurdity it can be equalPdby anyln-
ftance of the Life of a reputed wife Man.

N. When the firft Appearance, or the obvi-
ous meaning of an Action done, or a Precept
recommended, by a confiderate Man, feems
contrary to Reafon, and inconfiftent with his
known Character, and his ufual Conduct ; we
are naturally led to inquire into the true Defign
of fuch an uncommon Action, or Precept ; and
to look for fome farther meaning than that
which firft prefents itfelf. If the literal Sence
of a Precept be abfurd ; we muft prefer the
Figurative. And if the obvious meaning of an
Action be inconfiftent with the Agent's Wifdom
and Character ; we are obliged, for the fame
Reafon, to interpret it figuratively ; and to
look upon it as a moral Emblem, a practical
Parable, or a typical Prophecy, that points
out to us fome farther Truth, or Inftruction,
than appears at firft view, As to the Cafe

now



7 6



A Conference ufon



SECT. III. now before us, I need only remind you that
^-^V^*- 7 fuch typical Actions, and prophetick Signs were
well known to the Jews. Jeremiah and Ezekiel
often ufed them to explain their Prophecys.
And the Difciples of Jefus cou'd not eafily mi-
flake the Intent and Meaning of his blafting the
Fig-Tree , becaufe their Minds had, in a man-
ner, been prepared for the right Apprehenfion
of it, by the Parable of the Fig-Tree that he
fpake to them the Year before. You will find
it, Mr. T. in the 1 2th or 1 3th Chapter of St.
Luke. Pray read it.

< T. It is in the i3th Chap, and 6th Verfe.
He fpake alfo this Parable : A certain Man
had a Fig-Tree planted in his Vineyard : and
he came and fought Fruit thereon, and found
none. Then faid he unto the DrefTer of his
Vineyard, behold thefe three Tears^ I [have]
come feeking Fruit on this Fig-Tree, and
find none : cut it down -, why cumbereth
it the Ground ? And he anfwering, faid unto
him, Lord, let it alone this Tear alfo, till I
mail dig about it, and dung it ; and if it
bear Fruit, well : but if not, then after that,
thou (halt cut it down ".
N. The meaning of this Parable is very
plain. The fruitlefs Nation of the Jews was
reprefented by the barren Fig-Tree, that was
to be cut down. The Lord of the Vineyard pro-
nounces its Doom. Cbrift who had the Care
of it, in treats for only one Tear's Tryal more,
that he might give it the laft Culture ; and by
his Preaching, his Miracles, and his Example,
endeavour to convert and improve that barren
obftinate Nation. And if it ihou'd Hill conti-
nue impenitent and fruitlefs, he confented to its
Excifion. When he fpake this 'Parable, he had
employed about thres Tears Q{ his Miniftry in

Preaching



Our S A v I o u R'J Miracles. j

Preaching the Gofpel among the Jews (whom SECT
Jfaiab called the Lord's Vineyard;) and had but *^
little Fruit among them. And the lafl Year's Ch<v ' 7 *
Labour he beftowed upon them was flill unfuc-
cefsful. Therefore, upon feeing a Fig-Tree by
the Way-fide, with Leaves only, and no Fruit ;
(which was a very natural and lively Emblem
of a People that only made a mew of Piety,
without the Fruits and Effects of it he took
occafion to illuflrate and confirm the foregoing
Parable by blafling the fruitlefs Tree ; to let his
Difciples know that the final Excifion and De-
flruction, of the JewiJJj Nation, with their City
and Temple, was now determined. There is fuch a
manifeft Connection between the blafling of the
Fig-Tree ; and the Parable to which it directly
Points ; and fuch a furprizing coincidence of
Time, Perfons, and other Circumftances ; that
the blafling of the fruitlefs Tree was a plain
Completion of the prophetick Parable ; and a
farther warning and aflurance given to the Jews,
by a Miracle, that Cbrift's repeated Prophecys
of their Deflruction, fhou'd in due time be ac-
complim't.

M. Tho* in other Cafes you cry out againft
typical and allegorical Interpretations ; here
you chufe to flrain your Invention for fome
myflical meaning of this extravagant Action
oijefets, in curfing the Fig-Tree.

N. I have already mown you that the true
meaning of that Action is very obvious ; and
that our typical Interpretation of it is natural
and juft. We find that not only Fables, Em-
blems, Symbols, and Allegorys, but typical
Actions, were ufed and underflood among the
Eaftern Nations, as well as figurative Expref-
fions : and in many Cafes they were thought
more proper than mere Words, to call up Peo-
ple's



7 8 A Conference upon

SECT. III. pie's Attention, and make a deeper Imprefilon
upon their Minds. As forthe Jfoos^ all their ex-
ternal Acts of Worfhip were evidently typical
and figurative : fo that this way of Inftructi-
on was from the very firft become natural and
familiar to them. And, I think, no-one who
confiders their Form of Worfhip ; the typi-
cal Actions ufed by their Prophets , Cbrift's
ufual way of inftructing them by Parables ;
and the manifeft Relation that his blafting the
Fig-Tree has to one of thefe Parables ; can pof-
fibly doubt of the true Meaning and Defign of
that Action. If Jefus inilead of blafting the
Fig-Tree had gone about the Streets of Jeru-
fahm at Noon- Day with a Torch, or Lantern,
in his Hand, looking for a Man ; what wild
work wou'd you have made of an Action that
is feemingly fo abfurd and extravagant ! how
wittily wou'd you have inveighed againft fuch
afoolijh and ridiculous Prank, as lighting a Can-
dle at Noon to fee if he cou'd find any Man,
when he faw a Croud in the Streets ! This
wou'd have been reckon'd a Demonitration of
Madnefs, according to the Letter of the Story.
And the Moral, or Myftical Meaning of it
wou'd have been reprefented as moft malicious
and ill-natured. But feeing it was done by a
Heathen- Philofopher i all is right. There is
Good-fenfe, and Inftruction in it ; and the ve-
ry Spirit of Wit and Satyr.

T. I can fee no room for fuch a typical
Conftruction as you wou'd put upon Jefus's
curling the Fig-Tree : for, in that view, it
cou'd only bint cbfcurelyata Point of Inftructi-
on, or a Prophecy that he afterwards delivered
in the plaineft manner. But you cannot rea-
fonably fuppofe he wou'd work a Miracle

merely



Our SAVIOUR^ Miracles. 79

merely to reprefent a Truth, or Event, that SECT. III.
he afterwards more clearly foretold. V - v->&/

N. The Miracle of blafting the Fig-Tree
was not done merely to illuftrate and repreftfnt
the Truth of the Prophecy concerning the De-
ftruction of Jerufalem, (for that he did both by
Parables before, and more plainly afterward ;)
but to afcertain and confirm the Truth of that
Prophecy. And tho* the typical Action of
blafting the Fig-Tree did not reprefent and
foretel the Deftruction of the Jews fo fully and
clearly as Jefus did afterwards in his Difcourfe :
this can be no Argument againft the typical
Application of that Miracle. For, we find the
Prophets fometimes ufed the fame Method of
introducing, and illuftrating their plaineft Pre-
dictions, by typical Actions. Thus Ezekiel ch.xxiv- if-
did I'll read you his-own Words. " The
" Word of the Lord came unto me faying, Son
" of Man, behold I take away from thee, the
" defire of thine Eyes with a ftroke : yet thou
" fhalt neither mourn nor weep cover not
" thy Lips , and eat not the Bread of Men.
" So I fpake unto the People in the Morning:
" and at Even my Wife dyed ; and I did [next]
" Morning as I was commanded. And the
" People faid unto me, wilt thou not tell us
" what thefe Things are to us, that thou doft
*' fo ? Then I anfwer'd them, the Word of the
" Lord came unto me faying,- behold I will
" profane my Sanctuary, the Excellency of
" your Strength, the defire of your Eyes and
" your Sons and Daughters whom ye have
" left mall fall by the Sword. And ye mall
;t do as I have done ye fhall not mourn nor
' weep: but ye mall pine away for your Ini-
" quitys ; and mourn one towards another:
" thus Ezekiel is unto you a Sign", [or

Type.]



So A Conference upon

SECT. ITT. Type.] Here was a typical Action, us'd to in
trodu



uce a very plain Prophecy. And we find
cb. xiu. tne f ame Method ufed by Jeremiah. It iecms
indeed to have been the ufual way of delivering
their Prophecys. For when the People obferv'd
Ezekiel's uncommon Behaviour, after his Wife's
Death ; they knew it was typical, and inftruc-
tive , and that it related to them : therefore they
ver. 19. faid to him, Wilt thou not tell us what tbefe
Things are [or, reprefent] to US that thou doftfo ?
A Sadducee might have found here as much fub-
ject for an Invective, as you do in the Cafe of
Cbrift's blafting the Fig-Tree. He might have
infulted the poor Prophet for hisfooli/b ridicu-
lous Actions i and charg'd him with Ill-nature^
and Inhumanity, in being no more affected with
his Wife's Death, than if Ihe had been an utter
Stranger to him. But the People knew the
Prophet's good Character -, and finding his
Conduct on this occafion to be feemingly incon-
fiftent with it i they were necefTarily led to look
beyond the outward Appearance of his Beha-
viour ; and to inquire for the hidden meaning of
it j and the Prophecy it was defign'd to intro-
duce and explain. And in the fame manner
ought we to interpret our Saviour's Action of
blailing the Fig-Tree, if we wou'd judge of
itaccording to the Rules of Candour and Equity.
M. Why don't you allegorically interpret,
and apply other Miracles of our Saviour as
well as this ?

N. Becaufe there is nothing in his other Mi-
racles that can lead us to fuch a typical Ap-
plication of them. The Reafon and Defign
of them appears at firft Sight : and therefore
we look no farther for any moral or figura-
tive Meaning. But if we reft in the outward
and firft Appearance of this Action, without

any



Our SAVIOUR*^ Mfracks. 8 i

any farther view, it feems to be abfurd in it- SKCT. III.
felf, and inconfiflent with the Character of Je- V*-OTw
fus, and that Wifdom which is confpicuous in
the other Parts of his Conduct.

M. The Evangelifls fhou'd have made this Dire. j. P .
Diftinctibn for you ; and have told us which * 9 '
Miracles are to be allegorized, and myflically
applyed , and which are not : elfe we are to
allegorize all, or none of them.

N. You might with as much Reafon argue
that we ought either to interpret all the Scrip-
ture literally, or all of it figuratively : becaufe
the facred Writers have not made any Diftin-
etion for us ; nor told us which Exprefllons
are to be figuratively underftood ; and which
are not. Reafon and Common-fenfe direct us
fufficiently in making fuch a Diftinction. Thus
when our Saviour approved of fuch as had the
Gift of Continence, and were able to make them- Matt, xix,
fehes (as it were) Eunuchs for the Kingdom of Hea- "*
ven ; any-one might eafily perceive that he did
not recommend Caftration, but a chaft Celi-
bacy ; as what was moft expedient for Chriili- s ' Cori
ans in a State of Perfecution and Di/lrefs, And vii>7 ' 2(5 '^
it is furprizing that Origen who allegorized the
plaineft Facts, mou'd have understood that
Paflage in the literal Senfe, and practis'd ac-
cordingly. He had juft as much Reafon to cut-
off his right Hand, or pluck out his right Eye j
when they infnared him. So in the Cafe before
us, it is manifeftly abfurd to reft in the firft Ap-
pearance, or the outward Action, of Cbrift's
blaiting the Fig-Tree. Paflion Refentment, or
Impatience (to which Mr. W. imputes it,) were
as contrary to his Character, as Dafknefs is
to Light. We ought therefore to conclude that
it was not Figs that he wanted ; but that he
really hunger* d after the Rigbteottfkefs of the



82 A Conference upon

SECT. ill. Jews', and long'd to lee the Fruits of Repen-

V '"V N -'' tance among them : and that, by blafting the
barren Tree, he plainly meant to foretel, and
confirm, the Ruin and Deftruclion of that
fruitlefs impenitent People.

M. If any other Perfon fhou'd curfe a Tree
for not bearing Fruit, r ,you wou'd reckon him
very paffionate and foolifh.

N, To judge aright of Aclions we mufl view
them in all the extent of their Circumftances ;
and particularly confider the Character of the
Agent. If any other Perfon but a confefs't

Kxviu.'lo. Prophet had gone about, with a wooden Bond
and Toke upon his Neck, as Jeremiah did, the
Jeivs wou'd have thought him mad. But they
knew that he was commanded todo that typical
Aclion, in order to illuftrate his Prophecy, and
roufe up their Attention. When " Ezekiel

rh. xu. . " brought forth his Houfhold-ftuff by Day
" in their Sight, as fluff for removing; and at
" Even dug thro' the Wall with his Hand, and
" brought it forth in the Twilight ; and bare it
" upon hisShoulders in theirSight " ; they were
not furpriz'd at his Behaviour-, tho' in any other
Perfon it wou'd have feem'd unaccountable. They
knew that he was fet for a Sign, (or Type) to the
Houfe-of-I/rael. The Lord order'd him to fay
to them, " 1 am your Sign : like as I have done,
" fo Jhall it be done unto you : they /hall remove
" and go into Captivity". In order to deter-
min whether an Aftionbe good, or bad; right,
or wrong ; difcreet, or foolifh ; we mufl con-
fider not only the End and Defign of it, but
all its various Circumftances. And in all diffi-
cult Cafes, we ought to judge candidly ; and
to put fuch a Conftruclion upon a doubtful Acl,
or ExprefTion, as is mofl confiftent with Equity,
and with the known Character of the Perfon.

As



Our S A v I o u RV Miracles. 8 3

As to the Cafe in Hand, what you call c-urfing SECT.UL
the Fig-Tree was really deftroying it : which is V>^V\>
the fare that barren Fruit-Trees meet with dayly.
And thofe who deftroy them cannot be tax't
with Folly i or PaJJion, for it, by any but fuch
as have neither Temper, nor Wifdom.

M. Divines when they pleafe make Jefus the Difc. 3* &
moft patient, reiign'd, and eafy under Suffer- r '
logs, Troubles, and Difappointments, of any
Man. If he really was fo, he cou'd hardly
have been fo much out of Humour, for want of
a few Figs to allay his Hunger.

N. In the Gofpels Jefus appears evidently to
have been the moft patient, mild, and difpaf-
fionate Perfon that ever lived. For Proof of
this we appeal to all his Actions. How pati-
ently did he endure Hunger, and Toil and
Pain j and (what is much harder to bear) Dif-
grace, unjufl Reproaches, and all the various
Troubles he was dayly expofed to ? How hum-
ble, and meek, and fubmifllve was he under
the higheit Injurys and Provocations! How
calm, and mild, and forgiving towards Judas
who betrayed him ; and thofe who feized, re-
viled, and tormented him ! How refign'd and
patient under falfe Accufations, Mockery, and
Infults; when he was fcourg'cl,fpit-on, crown'd
with Thorns, reviled, pierced, crucify'd, and
put to Death, with all the terrible Circumftances
of Pain, Ignominy, and Anguifh ! What then
can be more abfurd than to fuppofe that He
cou'd be out of Humour, and aft foolijhly and
pqfffdnately, merely for want of & few Figs to a-1-
lay his Hunger ? His real Hunger a.t that time
cou'd not be great. It was in the Morning that Matr, ?.
he bkfted the Fig-Tree : and he had walk't but l8
a little way ; not two Miles, which is the



Online LibraryWilliam StevensonA conference upon the miracles of our Blessed Savior : wherein all the objections against them proposed in Mr. Woolston's six Discourses, and several other greater difficulties, are fully stated and considered ... → online text (page 7 of 31)