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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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 8 of 31)
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whole Diftance betwixt Bethany and Jerufalem.
G 2 This

8 4 ^ Conference upon

SI.CT.TII. This confideration alone wou'd determin any

^"Y^J candid Perfon to underftand our Saviour's hun-
gering^ in that figurative and * fpiritual Sence,
in which he fometimes ufed that term. Now
fmce his real Hunger on this occafion cou'd be
but little ; it is moft abfurd to think it cou'd
render him peevifh, or impatient, who was re-
markable for Abftemioufnefs ; and ufed eafily
to bear the longeft fading, and the moft im-
portunate Cravings of Appetite. To fay no-
thing of his miraculous Failing in the Wilder-
nefs, I fhall only put you in mind that when

jch. iv. s. he was weary with travelling towards S\char,
he fat down by a Well-fide, and refrefh't him-
felf with drinking a little Water. And when
his Difciples prefs't him to eat of the Provifi-
ons they had brought him from a neighbouring
City, he was fo far from being impatient with
Hunger, or eager to fatisfy his Appetite, that
he feem'd to flight their offer ; and told them
he had Meat to eat that they knew not of. And
when they miftook his meaning, and fancyed
that fome Perfon had brought him Food ; he
undeceived them, faying, that his Meat (his

ver. 34. fupport and chief Pleafure) was to do the Will
of Him that fent him, andtofnijh his Work.

M. It feems he was not always fo intirely
contented with his fpiritual Food : for when he
was difappointed of his Figs, he grew peevifh
and impatient ; and curfed the Fig-Tree.

N. Curfing the Fig-Tree is the Burden of
Mr. Pf.'s Inveftive in this Cafe -, as Fortune-
telling was in the former. But, pray tell me
why you are fo particularly fond of the Phrafe
of cirrfmg the Tree ?

M. It is ufed by one of the Evangelifts.

N. How-
*5ee.Mj. v. 6. Job. iv. 14. Ch, vi. 35. 51. 53.

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

N. However it means no more than Uafting- SECT. Hit
the Tree. You know it cannot pofiibly mean V^vxy
more. But I'm afraid Mr. W. was the more
pleafed with this ambiguous Word, and re-
peated it the oft'ner, becaufe he thought it
wou*d convey to vulgar Underftandings the
concomitant Ideas of Revenge, Rage, PaJJion,
and Impatience from which c u RSI NG (accor-
ding to the ufual Sence of the Word) and
Swearing, and Execrations proceed. If it was
not to give the thoughtlefs Vulgar fuch a falfe
Notion of curfmg the Fig-Tree, why did he call
it an Aft of Execration? And why did he, Dir c . j. P
without the lead Colour of Reafon, afTert that 9 '
Cbrift's blafling the Fig-Tree was the effe<5b of
Paftion, Refentment, and Impatience ? He on-
ly faid, Let no Fruit grow on thee henceforward.
Thefe Words, no doubt, were fpoken, (at
leaft for any thing you know, they might have
been utter'd) with all the Calmnefs imaginable,
and the mildeft Accent. There is nothing in,
them, nor in any thing the Evangelifts fay on
this Occafion, that can lead you to think Jefus
was in the leaft impatient, or out of Humour \
and far lefs that he broke out into a violent Fit
of PaJJion, as your Friend falfely aiTerts.

M. When a Man afts as if he were in a
Paflion, we cannot but conclude that he really
is fo. And if Jefus was fruftrated of a long'd- ibid. p. 5.
for Meal of Figs, to fatisfy his Plunger ; what
need he have reveng'd the Difappointment on
the fenfelefs and faultlefs Tree ?

N. We ought never to judge according to
the mere Appearances of Things; but mou'd
confider their true Nature and Defign. I fhew'd
you before the true reafon of Chrift's blafting;
the Fig-Tree ; and that it was defign'd to be a
typical Representation of the Definition that
G 3 was

86 A Conference upon

SECT. III. was foon to overtake the impenitent Jews. Since

^^V^ the Fig -Tree was fenfelefs and faultlefs, they
muft be equally .fenfelefs who do not fee, that
it was upon another fort of Tree chiefly that
the Sentence of Deilruction was pronounc'd ;
even that Green 'Tree which * Ezekiel foretold,
the Lord wou'd dry up, and blail, at the fame
time that he made the dry and withered Tree
(which reprefented the Gentiles] to floitrijb.

ibid. j^ Perh ; was forced to fail longer

than was uiliul ana expedient : and being hun-
gry, the Difappointment provok'd him.

N. He was fo far from failing longer than
was ufual, that he cou'd not be faid to have
failed at. all : and it muft have been a very mo-
derate degree of Hunger that he then felt. But
his Fails whenever they happen'd, were always
voluntary , and cou'd never be forced upon

1!c ' 3 ' p ' him. If he had been in the moil defert Place,
he cou'd miratftfoti/ly have created Bread for
htmfiff and' his Company i as eaiily as be multi-
fly'' d or increased the Lories for thoufands in the
Wildernefs. So that there never cou'd be any
poffible occafion for his being out of Humour for
want of Food. Since he evidently fliewed that he had
P civer to prc\ .-J for others on a fttdden^ it

muft be the effect, of the blindeft Prejudice, and
unaccountable Perverfenefs to fancy that he cou'd
not fufply bis-own Necejjltys : or, that tho' he
cou'd fupply them, yet a little prefent Want, or
feeming DiJ appointment cou'd make him lofe his
Temper , and break out Ir.tB a violent FitofPaf-
fion. A Miracle v/rought in a Pcjfion is a moil
ridiculous and inconfiitent Supposition.

jirs;. xi. 13. M- The worft of all is, that the time of Figs -was
not yet, when Jefus look't for them. Now did
ever any-one hear or read of any thing more un-

* Sec Eze J ;. xvii. 24.. anj compare Rjm. xi, 1125.

Our S A \ 7 1 o u R 's Miracles. 8 7

reafonable than for a Man to expect Fruit out SECT.JH.
of Seafon. ~OTV

N. This, I own, has fome Appearance of an
Objection. Several anfwers have been given to
it. But I mall infill only upon that which feems
the moil fatisfactory. Before I mention it how-
ever, it may be proper to put you in mind that
tho' the moll common fort of Figs mjudeea were
not ripe till towards the Beginning of Septembe r ;
fome forward Fig-Trees yielded ripe Fruit
twice in the Year , once about the beginning of
April \ and again about the end of Auguft. But
it is uncertain whether all the early Figs were
of the fame Years growth; or whether moft of
them did not hang on the Trees all the forego-
ing Winter. Flowever there certainly ufed to
be fuch early Figs ripe at the time when Jefus
blafledthe Fig-tree for its unfruitfulnefs *. This
being premifed I think the Evangelift's Words
cv j& ? jcaigoV o-wewv, mou'd be render'd thus ;
for it was not a [kindly] Seafon for Figs"\. Some Hammond
Years'are kindly and' favourable to Fruit-Trees : on Mark xi.
and then they produce a plenty of Fruit. And I3 '
at other times there is a general failure of fome
forts of Fruit ; fo that moft Trees produce but
little , and many, none at all. Now it is pro-
bable that when Jefus look't for early Figs, it
was not a kindly Seafon for them ; or what we
may call a Fig- Year. That this is St. Mark's
true meaning feems the more likely, becaufe if
-he had fpoken of the ordinary Seafon of Figs;
or the ulual c Time for gathering them, he wou'd
probably have faid, oxaigoV: for, x*io s ?, without
the Article, feems rather to denote a [fit] Seq-
fon, or a kindly Tear. Befides, tho 5 in our
common Verfion, it is faid, for the time of Figs
u-as not yet : the lafl Word [yet] is fupply'd

G 4 by

* See, the Miracles of Jefus vindicated/. Pa t 5. p.6~~i i.

88 A Conference upon

SECT. Til. by the Tranflators. The Evangelift only fays ou
yoif tjv xetigos <rJx.v, it was not a [kindly] Seafon
(or, Tear} for Figs. This is a good Reafon'why
Jefus found nothing upon the Tree but Leaves.
So that this Interpretation of the Place renders
the Connection and Sence of the whole Verfe
natural, eafy, and confident: whereas the o-
ther Conftructions of it fuppofe fuch a forced
Tranfpofition, or Perplexity in the Sence, as
is never to be admitted without the utmoft Evi-
dence and Necefiity.

M. All the Interpretations of this PafTage
that I have feen, are equally forced, except the
plain and obvious one : which is, that it was
not then the time of Figs. But fuppofing St.
Mark meant what you pretend, that it was not
a kindly Seafon for Figs : Jefus cou'd not be
ignorant of a Fact that the lead Obfervation
might have difcover'd. But if he knew it was
not a Fig- Year, and that there was no reafon to
expect any Fruit on the Fig-Tree , why did he
go out of his way, pretending to look for Figs
on a Tree that he knew did not then bear any.

N. Tho* he knew there was no Fruit upon
the Tree, it was right and proper for him to
Ihow his Difciples this , and to convince them
that the wicked Nation of the Jews fhou'd as
certainly be defiroyed, as they then faw the
Fig-Tree Waited, for its Unfruitfulnefs. In-
deed he was fo far from being difappointed at
his not finding any Fruit on the Fig-Tree, that
his knowing there was none, is the very Reafon
why he went to it. And if there had been any
Figs upon it, it is not likely he wou'd have
gone one Step out of his way on this Occafion :
becaufe a Tree with Fruit upon it, cou'd not
have been a proper Symbol or Type of a wicked
fruitlefs People ; whole certain Deflruction he


Our S A v I o u R'J Miracles. S 9

defign'd to reprefent, and confirm, by the SECT. III.
miraculous blalling of a fruitlefs Tree. ^"-vs-/

M. I wou'd gladly know whofe the Fig- fife. 3> p *
Tree was : and whether Jefus had any right to
the Fruit, if haply he had found any upon it ;
or any Leave or Authority to fmite it with a
Curfe for its Unfruitfulnefs. The Tree cou'd
not be his Property : for he was fo far from
being either Landlord or Tenant, that he own'd
he had no where to lay his Head.

N. It is uncertain whether the Fig-Tree had
any Owner at all : perhaps it grew on fome
Common or Wafte, through which the High-
way to Jerusalem lay. St. Matthew tells us,
that Jefus faw the Fig-Tree in the way, or by
the way-fide. And tho' St. Mark fays, that he
faw it afar off; yet it muft be fo near as that
he cou'd fee it was a Fig-Tree ; and know it by-
its Leaves. Befides, * juax^o'Osv is ufed by the E-
vangelifts to fignify, at fome little Diftance. And
if the Tree grew clofe by the way-fide, Jefus
might have perceived it, and taken Notice of
it to his Difciples, before he came up to it.
But (2.) if the Tree belong'd to any Perfon,
Jefus might know him, and fairly prefume up-
on his Confent to its being blafled. It might
belong to his Friend Lazarus who lived at Be-
thany, not far from the Place where the Fig-
Tree grew. From feveral Circumilances re-
corded of him and his Sifters, it appears that
he was a Man of Figure, and of great Sub-
ftance ; who was as likely to be Owner of the
Fig-Tree (if it had one) as any other Perfon.
(3-) J e f us might know that the Tree had al-
ways been barren : and then fuppofmg it be-
long'd to fome unknown Perfon, there cou'd be


* Malt. xxvi. 58. Ch. xxvii. 55. Lul:, xviii. 13.
Ch. xxiii, 49. Mar. xiv. 54,

90 A Conference upon

?ECT. III. no Injury done him: becaufe fuch a fruitlefs
V -^V X ^ Tree cou'd be fit for nothing but the Fire :
and it was certainly fitter for burning after it
was blafled and wither'd, than before. (4.) Whe-
ther the Fig-Tree grew on the Common, or
belong'd to fome particular Perfon, Jefus need-
ed not the exprefs Leave of any-one to eat of
the Fruit, if he had found any : for, by the
Dent, xxiii. Jewijb Law, Travellers might eat of Grapes
** 2J " in any Vineyard, qr pluck the Ears of land-
ing Corn. And by an equitable Conftruction
the fame Precept was extended to all other
Fruits. (5.) If 'Jefus had not a legal Right and
Authority to blaft the Tree, he had a Divine
One which is better. And he proved this fu-
perior Right by the Miracles he wrought ;
which evidently fhewed that he came from
God ; fince no Perfon cou'd do fuch Miracles,
unlefs he were endued with a Divine Power and

M. Your Anfwer is founded chiefly upon
precarious Supposition

N. Each of them is at lead as probable as the
contra r v : <.nd any one of them fully anfwers
your Objection. The Evangelifts determin no-
thing plainly either way. And in all doubtful
Cafes, it is a Maxim of Law and Equity, that
we ought to put the moft favo'irable Coniirudi-
cn upon People's \Vords and Actions ; and ra-
ther fuppofe them to be right and lawful, than
unjuft. There was therefore no occafion for
the Evangelifts to leave any thing upon Record
for vindicating Jefus againft fuch a groundlefs
Imputation as is contrary to his known Cha-
racter. No thing can be more unreafonable than
to fufped him of Injuilice, who in the whole
Courfe of his Actions manifeftly fhowM the
sreateft Integrity, an univerfal Kindnefs, and


Our SAVIOUR*J Miracles. 9 1

the utmoft Beneficence to all whom he con- SECT. III.
vers'd with. o^YX>

M. Ifjefus inftead of cur (ing the Fig-Tree, Djr c . 3. P .
had made a dry and wither'd one immediately
to bud, flourim, and revive ; and in an inilant
to bring forth ripe Fruits, out of Seafou , fuch
an Inftance of his Power had been an indifpu-
table Miracle: it wou'd have carry'd Good-
nefs along with it ; and been a Proof of his be-
ing Lord of the Creation, and Author of the
Fruits of the Earth.

A". He proved this fumciently by many un-
queftionablc Inflances of fuch a Divine Power
as vifibly difplay'd his Goodnefs ; by healing
all manner of Difeafes ; making the languid,
found ; and the feeble, ftrong ; and even re-
viving the Dead ; and making dry and wither* d
Limbs, frefh and vigorous : which are far grea-
ter Tokens of Divine Goodnefs, than making a
dry and dead 'Tree to revive and flourim. But
if Jefus had made a dry and wither'd Tree to
flourim, and bring forth ripe Fruit ; you wou'd
have rank't fuch a Story among your monftrous
Incredibility ; and have believ'd it juft as much
as you believe the budding, lolojjoming and
Fruitfulnefs of Aaron's Rod. Num.xvii.

M. In my Opinion, Je/us's curfing the Fig- ciic. 3 . P .
Tree fpoils the Credit, and fullys the Glory "
of his other Miracles. It is in its own Nature
of fuch a malevolent AfpecT:, that it is enough
to make us fufpe<5t his Beneficence in his other

N. In that Action there appears nothing that
is in the leaft contrary to the Wifdom, Inte-
grity, and Goodnefs which Jefus mowed in all
his Conduct : or that can any-way lefien the
Credit of his other Miracles. Nay, all your
Friend's fpiteful outragipus Invective on this


g 2 d Conference ttfon

SKCT.IH. Subject, might with equal Reafon be pointed
againft the Providence and Goodnefs of God
himfelf. For when Trees are blafted, or rent
by Thunder and Lightning , or when Corn is
blighted or mildew'd ; or Cattle are fmitten
p . with mortal Diftempers , Infidels and Atheifts
may pretend that fuch effects of Divine Provi-
dence are in themfehes of fuch a malevolent AfpeR,
as leads them to fufpecJ that Juftice, Wifdom,
and Beneficence of God, which feem to be mani-
fefted in his other Works : and to queftion'whether
there may not be fome latent Poyfon and diabolical
Defign under the Colour of his fairer Pretences to
an Almighty Power, and abfolute Dominion o-
ver his Creatures. They might fay, that the
Conduct of Providence in the fore-mentioned
Cafes is fo like the malignant Practices of Devils
or of Pitches who (as Storys go) upon Envy,
Grudge, or Diftafte, finite their Neighbours Cat-
tle with langui/hing Diftempers till they die ; that
it is bard, if not impojjible to diftingui/h one from
the other, in Spite and Malice. In fine, they
might add, that the Spirit of God, who is all
Love and Mercy, Jhcifd (oneivou'd think) breathe
forth nothing but Gocdnefs and Kindnefs to Man-
kind ; but that fuch a pejlilential Blaft as often
comes from a mortiferous North-Eaft Wind, in
fome Seafons, fhou'd proceed from his gracious
Providence, to the Definition of People's harm-
left Trees, and inoffenfwe Corn and Cattle is what
none upon Earth can account for. Your Frknd
cou'd not but fee whither fuch blafphemous
Infinuations as thefe do necefTarily tend : and he
beft knows with what view they were fug-

M. This retorting of an Objection is only a
more dextrous way of fencing, and putting-by
a home-thruft. If you will be drawing unto-

Our S A v i o u R' s Mifacles. 9 ^

ward Confequences from what We advance, SECT. III.
you muft get rid of them as well as you can. V^y^O
At prefent I chufe to go on with- other Objec-
tions. Now tho' I have hitherto fuppofed
Cbrtft's curfing the Fig-Tree to be a Miracle ;
yet after all, it may be queilion'd, whether this
Work was really miraculous : and whether Dire. 3. p.
there was not more of the Craft of Man, than J **
of the Power of God in it. St. Matthew in-
deed fays, that the Fig-Tree prefently wither'd
away. But this prefently is an indeterminate
time ; and may be underitood of a Day, or a
Week, or two, as well as of the Moment in
which thefe Words were fpoken, Let no Fruit
grow on thee henceforward. St. Mark fays, that
in the Morning as the Difciples pafled by, they
faw the Fig-Tree drfd up from the Roots, which
was at leaft the Day after the Curfe was utter'd :
fo that there was certainly twenty-four Hours
for its withering. And tho' it is faid that the
Tree drfd up from the Roots ; this does not im-
ply that the Trunk of it perilh't, or was re-
duc'd to nothing ; but only that the Green
Leaves of the whole, and of every part of it,
were in a withering Condition. And might
not all this be done without a Miracle ? What
if Jews and Infidels fhou'd fay that Jefus being
minded to impofe on his Difciples and Followers,
took a fecret opportunity before-hand to lay
his Carpenter's Ax to the Root of this Tree,
and fo imperceptibly circumcifed it, as that
the Leaves did (as they eafily might) wither in
a Night and a Day's time ?

N. Seeing you have mifreprefented the Fact,
I muft ftate it right, before I confider the fur-
prizing Conclufion you draw from it. I grant
that wotfoixfipot is once ufed in the Gofpels for Luk. xi*.
an indeterminate time, to fignify very foon, or "

Jitddcnly :

94 -^ Conference upon

SECT. III. fuddenly : but in all other Places the Context
plainly mows it muft, be underflood to mean
itiftantly, or immediately^ in" the ftriffeft Sence.
What the Difciplcs obferv'd, and marvelled at
next Morning, as they return'd that way, was
that the Tree was fo foon withered away -, or
according to St. Mark, dry 9 d up from the Roots.
Now the leail that this ftrong Exprefllon can
mean is, not only that all the green Leaves of it
were in a 'withering Condition^ as you exprefs
it j but that there was not a green Leaf to be
feen upon it ; for that it was become a faplefs
Trunk, with withered Leaves, and^^JBranches.
And this ftate it might have been brought to,
within a Minute after that Jefus had blafted it.

M. How cou'd that be, when St. Mark tells
us it was in the Morning after, as the Difciples
paired by, that they faw the Fig-Tree dry'd
up. This mows that there was at leail four
and twenty Hours for its withering.

N. That does not follow. The Fig-Tree
might have wither'd many Hours before the
Difciples had an Opportunity of obferving it.
It is likely that as foon as Jefus faid, let no Fruit
grow on thee for ever ; it began immediately to
wither away, as St. Matthew affirms ; tho*
they might not perceive it. Seeing they were
only pafiing-by, it cannot be fuppofed that
they ftayed one Moment by the Tree where they
had nothing to do , but rather that they left
the Place immediately; and went on to Jerufalem :
and fo cou'd not obferve the Tree's being wither-
.ed, till next Morning, So far then it is from
being true that there was certainly 24 Hours for
its withering -, that probably it had wither'd 24
Hours before they obferv'd it. St. Matthew's
Words favour this Suppofition : and there is
nothing appears to the contrary in St. Mark.

M. You

Our SAVIOUR'.? Miracles. 9 5

M. You have only fuppos'd the Truth of SECT.IIF.
the Miracle -, inftead of vindicating it againft ^~
the Objection I urg'd ; namely, that Jefus might
before-hand take a- fecret Opportunity to cut
the Root of the Tree, fo as that it might wi-
ther in a Night and a Day's time.

7V. Since you had mifreprefented fome Cir-
cumftances of the Fad; ; it was neceflary for
me to ftate it fairly, before I cou'd inquire
whether it was truly miraculous, or not. I
come now to Anfweryour Objection. And, (i.)
in the Character of Jefus there appears nothing
like Guile, or Fraud : but on all occafions his
Conduct was upright, open, and candid. Moft
of his Miracles were of fuch a Nature ; they
were done in fuch publick Places, and before
fuch a Number of Witnefies (often in prefence
of his moil watchful and fubtle Enemys j) that
it was impoffible there fhou'd beany Craft, Mi-
ftake, or Collufion in them. Now it isabfurd
to think that any Perfon wou'd have recourfc
to Fraud, who was endu'd with a divine Power,
and cou'd more eafily effect his Defigns by a
fair and open Conduct. But Jefus fliowed, by
many unqueftionable Miracles, > that he had
a divine Power, which inabled him to do more
aftonifhing Things than blafting the Fig-Tree :
therefore, it is abfurd to think that in this (or any
other) Cafe he wou'd have recourfe to Fraud.
(2.) Mere Pojfibilitys, and wild Suppofitions,
that have no Colour of Reafon to fupport them,
can never be allow'd to overthrow plain Facts
that are well attefted. So that admitting there
were a PoJJibility of Fraud in the Cafe of blalting
the Fig-Tree ; that cou'd not leflen the Credi-
bility of the Miracle ; nor incline any prudent
Perfon to call the Truth of it in queflion. For,
in molt Cafes and Tranfaftions of Life, where,

. human

<7 6 A Conference upon

SECT. III. human Teftimony mufl be rely'd on, there is
,' (and tteceffarily muft be) a PofiibHity either of
Fraud, or Miftake : and yet all wile People rely
as firmly upon that fort of -Evidence which the
Nature of Things will admit of, as if they had
an absolute Certainty of what they believe , and
were infallibly fare that they cou'd not foffibly
be deceived. You muft therefore either lay it
down as a general Rule of judging, and acling*
in all Cafes of Moment, that the merePo/fibility of
Deception (thro* the Miftake, or Craft of others;
is a fufficient Reafon for disbelieving, or queiti-
oning all things that we ourfelves have notfeen
or beard : (which wou'd at once deftroy all hu-
man Teftimony ; introduce the Utmoft Confu-
fion into the World ; and make all Correfpon-
dence and Society, impracticable :) Or, you
muft grant that Things may be prudently and
firmly believed, upon fufficient Evidence ; tho*
abfolutely fpeaking, there may be a Poffibility of
Fraud, or Miftake, either as to the firft Tranf-
actions, (or Things themfelves,) or in the con*
veying of them to us, by human (that is, by
fallible] Teftimony. But (3.) the Inftance of
Fraud that you fuggeft to be pofTible, fup-
pofes the Concurrence of fuch improbable and
inconfiftent Circumftances, as in the Nature of
Things feems to be morally impoflible.

M. Now you come home to the Point. You
are to prove then, that Jefus cou'd not fecretly
cut the Roots of the Fig-Tree, the Night before
he pretended to curfe it ; fo as that it ihou'd
wither within 24 Hours ; and his Difciples
know nothing of the Fraud.

N. The Suppofition of fuch a Fraud will ap-
pear abfurd and incredible to any-one who con-
fiders the following Particulars, (i.) From the
whole Hiiiory of the Gofpel it appears that


Our SAVIOUR'/ Miracles. 9 7

his Difciples, or fomc of them at lead, were SECT. ill.
always with him, and attended him wherever *^Cf^
he went ; except during the fhort time that he M^- i". 14-
fent them to preach in the Towns and Villages
of Judcea. And on the prefent Occafion par-
ticularly, St. Mark tells us, that the Evening
before the Fig-Tree was blafted ; (that very -
Evening, or Night, in which you muft fuppofe
that7<?/tfjfecretly cut the Roots of the Tree ;) all Mar, xi. n.
his Difciples went with him from Jerusalem to
Bethany : fo that he cou'd not have had any
opportunity of committing fuch a fecret Fraud,
without their perceiving it. And if he had want-
ed fuch an opportunity, he wou'd not have
brought his twelve Difciples with him to Be-
thany , but wou'd have left moil of them at
Jerusalem ; whither he was to return the next ver. i. sc
Morning. (2.) Since the Fig-Tree grew near 2?t
the high Road that led to Jerufalem , it feems
altogether incredible that the Earth or Mould
about the Tree cou'd be removed, and laid toge-

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 8 of 31)