_Infidels_ and _Apostates_, the great Combatants in this Controversy.
But I have not Room to be as large, as I would, in my Exhortations to
them distinctly, so I can only desire them to continue the Controversy
with Zeal and Vigour, not doubting but it will end to the Honour of
Jesus, the Good of his Church, and the Happiness of Mankind. The blessed
Fruits of this Controversy are already seen and felt in the almost Cure
of a most malignant Distemper, call'd _Bigottry_, which has been the
Bane of human Society, and in Times past more destructive of the World
than either War or Pestilence. Go on then, _Great_ and _Good Sirs_, till
the Cure is perfected. And as you merit Praises and Rewards for your
several Labours; So I hope you'll meet with them. The _Nobility_ and
_Gentry_, of the Kingdom, as I learn, are sensibly touch'd with the
Usefulness of this Controversy; whereupon it is to be hoped the
_Legislative Authority_ will soon give Thanks to the great Mr. _Grounds_
and Mr. _Scheme_ for their Pains in it; and not forget to do Justice to
the _Bishops_ and _Clergy_ according to their Merits. But I can't stay
here to talk more on this Head, being obliged to make an Epistolary
* * * * *
_P. S._ To Mr. _T. Ray_, the Author of a _Discourse_, call'd _Our
Saviour's Miracles vindicated_, &c. As I, _Sir_, enter'd the _Press_,
you came forth, or I might possibly have paid more of my Respects to
you another Way. But upon mature Consideration, I found a properer
Reply could not be made to you, than is the foregoing Discourse;
which, if you are not sick of your former Performance, will find you
some more Work. And that you may write more pertinently against this
Discourse, than you did against my other, I'll give you some
Instructions, _viz._ if you think of writing to the Purpose, you must
prove these two Things; _First_, that the Fathers did not hold the
Stories of _Jesus_'s Miracles to be typical and figurative; and
_Secondly_, that _Jesus_'s Miracles neither will nor can receive a
mysterious and more wonderful Accomplishment. But you have not said
one Syllable to either of these Points; consequently have written
nothing to the Purpose against me. As for Instance; In the Miracle of
_Jesus_'s _driving the Buyers and Sellers out of the Temple_: You
should prove, _First_ that the Fathers don't hold that Miracle to be
typical of the future Ejection of _Bishops_, _Priests_, and _Deacons_
out of the Church, that make Merchandize of the Gospel: And
_Secondly_, that it was impossible that the Miracle should receive
such an Accomplishment. But you have done nothing of this. So, if you
should attempt again to write against this Discourse, as for Instance,
against my Explication of the Miracle of _Jesus_'s healing the Woman,
that _had an Issue of Blood_; you must prove that _that_ Story neither
was in the Opinion of the Fathers Typical, nor could receive a
mystical Accomplishment; or you may as well hold your Peace. And
after all, whether your Reasonings for the Letter of Christ's
Miracles, are equal to mine against it, let our Readers judge, who
will easily discern, that you jump over my choicest Invectives against
the Letter, as if you was afraid of being touch'd by them.
As to your charging me falsly in one or two Places, with
Misrepresentations of the Fathers, I'll expostulate that Matter with
you, when I hear that the _Bishop_ of _London_ gives your Performance,
the Reputation of a solid, and substantial one, by a Change of your
_Cloak_ into a _Gown_, which you seem to aim at; or you had never so
besmear'd the _Bishop_ with your Compliments, nor had been so
mealy-mouth'd as to the Point of Liberty.
But what need you, _Sir_, have told the World, that you take me for an
_Unbeliever of the Scriptures_. If the _Bishop_'s wise Prosecution of
me for an _Infidel_ had not given you the Hint, you could never of
your self have made that Discovery. And why did you not join the
Fathers with me in Unbelief? I thought I had been of the same Faith
with them. A Man of your Penetration into another's Principles, will,
I suppose, from this present going Discourse, conclude me to be a
downright _Atheist_. And what must I do then to clear my self!
If you write any more, _Sir_, I desire you, without making more Haste
than good Speed, to be as expeditious as you can; or you will not
prevent my Publication of another Discourse, like these two, to the
Honour of _Jesus_, to whom be Glory for ever and ever. _Amen._
~_FINIS._~
FOOTNOTES:
[79] _Matt. Ch._ ix. _Luke Ch._ viii. _Mark Ch._ v.
[80] Factum quidum est, &, ita ut narratur, impletum. _In Serm._
lxxvii. _Sect._ 7.
[81] _On Mat. Chap._ ix.
[82] _Matt. Ch._ ix. _v._ 21.
[83] Non autem Fimbria Jesu, sed ejus Cogitatio eam salvam fecit. _In
Loc. Marci._
[84] _Matt. Ch._ xiii. _v._ 58.
[85] In Locum _Matt._
[86] Illa vero Mulier quæ Fluxum Sanguinis patiebatur, Ecclesiam
figurabat ex Gentibus. St. _August. in Serm._ lxxvii. _Sect._ 8.
Præparatur igitur Mulier, in cujus Typo universalis Ecclesia sub
specie designetur. _Paschas. Ratbert. in Loc. Matt._
[87] Hæc Mulier, i. e. Sancta Ecclesia de Gentibus congregata quæ
lapsu Criminum deperibat Sancti _Ambrosii in Loc. Luc._ Ut Mulier, quæ
fluxum sanguinis patiebatur, &c. ita omnis Anima percussa incurabili
Vulnere Peccati, habens fontem pravarum Cogitationum, &c. _Macarii
Ægypt. in Hom._ xx.
[88] [Greek: Epigazes gar tên phoinikên amartian]. _In Orat._ XL.
[89] Quæ est enim hæc Mulier nisi Ecclesia Gentium--Fluxum Sanguinis
patiebatur, quia in suorum Peccatorum Sanguine versabatur; quia
Sanguinum Rapina & Occisione nutriebatur. _In Dominic._ xxiv.
[90] Adversus Hæreses. _Lib._ I. _Cap._ iii.
[91] _Revel. Chap._ xii. _v._ 6.
[92] Excellentes Verbi Prædicatores tanquam magni Medici.--_Sancti
August. in Psal._ LXXXVII. _Sect._ 10.
[93] Per hos enim Medicos, Ariolos & Philosophos intelligere possumus,
quorum persuasionibus cæteri credentes a fidei Veritate aberrantes ad
Animæ Sanitatem attingere non valebant. _In Dominic._ xxiv.
[94] Per Medicos intellige falsos Theologos. _In Loc. Marci._
[95] _Mark Ch._ v. _v._ 26.
[96] Medici Molestiam potius quam Sanitatem ægrotanti præbentes.
_Ephræm. Syri._ p. 63.
[97] _Mark Ch._ v. _v._ 34.
[98] Dei Posteriora sunt novissima tempora. _Origen in Psal._ xxxvi.
[99] Vestimenta Jesu sunt Sermones & Scripta Evangeliorum. _Origen in
Matt. Ch._ xvii.
[100] _Luke Ch._ xiii.
[101] In Muliere infirma est Figura Ecclesiæ. _Theoph. Antioch. in
Loc. Lucæ._ Unde intelligitur illa Mulier in Typo Ecclesiæ a Domino
sanata & erecta, quam curvaverat Infirmitas, alligante Satana, _Sancti
August. de Trinit. Lib._ iv. _Sect._ 7. In Typo Ecclesiæ fæminam
salvat. _Sancti Ambros. in Loc. Lucæ._
[102] Totum Genus humanum tanquam ista Mulier curvatum est ad
terram,--Diabolus & Angeli ejus Animas hominum curvaverunt ad terras,
id est, ut pronæ in ea quæ terrena, superna non quærerent. _Sancti.
August. in Serm._ cccxcii. Qui occidentem sequuntur Literam terrena
sapiunt. _Sancti Hieron. in Lib. Amos, Ch._ i.
[103] Quid illa Mulier octo decem Annos habens in Infirmitate. Sex
Diebus Deus perfecit opera sua. Ter seni decem & octo faciunt. Quod
ergo significavit triennium in Arbore, hoc octo decem Anni in illa
Muliere. _In. Serm._ cx.
[104] _Luke Ch._ xiii. 7.
[105] 1 _Cor. Ch._ xiii. 9, 10.
[106] Ut Deus sex Dies in tantis Rebus fabricandis laboravit; ita &
Religio ejus & Veritas in his sex millibus Annorum laboret, necesse est,
malitia dominante & prevalente. Et rursus, quoniam perfectis operibus
requievit Die septimo, eumque benedixit; necesse est, ut in sine sexti
millessimi Anni Malitia omnis aboleatur e terra & regnet per Annos mille
justitia; sitq; tranquilltas & requies a Laboribus, quos Mundus jamdiu
perpessus est. _In Lanctant. Instit. Lib._ VII. _Ch._ xiv. Dies septimus
etiam nos ipsi erimus quando (Christi) Benedictione & sanctificatione
fuerimus pleni & refecti; ibi vacantes videbimus, quoniam ipse est Deus.
_Sancti August. de Civit. Dei. Lib._ XXII. _Ch._ xxx.
[107] Contemnenda non est accurata circa Nomina Diligentia ei qui
volucrit prole intelligere sacras Literas. _In Johan. Evang. Tom._ 8.
[108] Jam Archi-Synagogus adumbrat omnes Sacerdotes, &c. _In. Hom._ xii.
[109] Caluminabantur autem erigenti, qui, nisi curvi? _In Serm._
cccxcii.
[110] Sed nesciebat Archi-Synagogus vel hoc vel illud multo
excellentius sacramentum, quod Sabbato curando Dominus intimabat, quia
scilicet post sex hujus seculi Ætates perpetuæ Vitæ immortalis erat
gaudia daturus. _Venerab. Bed. in Loc._
[111] Ante Christum in cogniti & a solo sciente detecti. _In Lib._ II.
_adv. Gentes_.
[112] Consequens autem est ei, qui cognoscit quæ sit Hierusalem in
divisione veræ Hæreditatis filiorum Isræl, ut intelligat Sermonem de
Gehenna. _In Matt. Ch._ xxiii.
[113] Ego puto quod nomina hæc Scriptura divina non pro Historia
narraverit sed pro Causis & Rebus,--non enim tam Regum quam Vitiorum
Nomina, quæ regnant in hominibus referuntur. _In Numer. Ch._ xxxi.
[114] Quid ergo mirum videtur, si per singula genera Peccatorum
singuli Dæmones ascribuntur. _In Lib. Josu. Ch._ xi.
[115] Sed in alio quodam Libello, qui apellatur Testamentum duodecem
Patriarcharum, talem quendam sensum invenimus, quod per singulos
peccantes, singuli Satanæ intelligi debeant. Evidentius autem & ipsa
Nominis ejus interpretatio hoc idem significare videtur; _Satanas_
namq; Adversarius dicitur. Omnes ergo qui adversantur dei voluntati,
Satanæ possunt dici. _Ibid._
[116] On Miracles, _p._ 36.
[117] Quamdiu vera Pax veniat, & Sabbatismus, & Septem decadarum
Numerus.--Ecclesia non plenam recipiat Libertatem. _Sancti. Hieron. in
Zechar. Ch._ i.
[118] Illa Mulier curvata intelligitur figurare Ecclesiam, quam _in
Sexta Mundi Ætate_ a Captivitate Diaboli Jesus liberabit. _In Quæst._
25. _Dialog._ LXV _Quæst._
[119] Vidi Angelum habentem Clarem & Catenam ad ligandum
draconem.--_In Sexto Annorum Millenario_ hæc Res agitur. _De Civit.
Dei. L._ XX. _Ch._ vii.
[120] _Revel. Ch._ xx. _v._ 2.
[121] Propter Infinitatem Annorum Mille Annos dixit. _In Serm. de
Pænitentia._
[122] Diaboli Forman assumimus--Leonis Personam induimus &
Draconis,--quando crudeles & callidi sumus. _Origen. in Luc. Hom._ viii.
[123] _Mark Ch._ viii. _v._ 33.
[124] Defence of Christianity, _p._ 8.
[125] Doctioribus inter Judæos notissimum est,--quod Moses qui primus
fuit Salvator Isrælis etiam in omni Vita & Operibus suis fuerit Typus
& Figura ultimi Redemptoris. _Christian. Meyer de Gen. Christi_, p.
145. Judæi Veteres expectabant similem Ægyptiacæ Liberationem, ut
scilicet Pharaoh & omnis ejus Exercitus qui per 430 Annos Populum Dei
Captivum tenuit, in Mari Rubro submersus est; sic etiam Romani qui
eodem Annorum Numero Judæos possessuri, Ultione Domini deleantur.
_Sancti Hieron. in Joel. Ch._ v.
[126] See the Life of _William Lilly_.
[127] See Dr. _Hammond_ on the Place.
[128] Percontando de Viro, Occasionem cepit occulta revelandi. _Sancti
Cyril. Alex. in Loc._
[129] _John Ch._ x. _v._ 24.
[130] Fortasse verum non erat, _Judæos cum Samaritanis Commmercium non
habere_,--ac ne illud quidem verum, _neque Haustorium habes, & Puteus
altus est_,--fortasse etiam neque illud, _quod Jacob ex Puteo biberit,
& filii ejus, & Pecora_ ejus. _Origen. in Loc._
[131] Plena Mysteriis & gravida Sacramentis. _Sancti August. in Johan.
Ch._ iv.
[132] Evangelica Sacramenta in Domini nostri Jesu Christi dictis
factisque signata non omnibus patent, & ea nonnulli minus diligenter,
minusque sobrie interpretando, afferunt plerumque pro salute
Perniciem, & pro Cognitione Veritatis Errorem, inter quæ illud est
Sacramentum quod Scriptum est de hac Samaritana, _&c._ _In Quæst._ 63,
_de_ Lxxxiii. _Quest._
[133] [Greek: Ôs en typô palin êmin kai di ainigmatos ypodeikneus.]
_In Loc. Johan._
[134] Illa Mulier Typum gerebat Ecclesiæ, quæ ventura erat ex
Gentibus--Ecclesiæ non justificatæ, sed justificandæ. _Sancti. August.
in Loc. Johan._
[135] Tunc fatigatur Christus, quando nullam Virtutem in Populo suo
recognoscit. _Sancti August. in Serm._ xciii. _Appen._
[136] Hora sexta id est, sexta Ætate Generis Humani. _Sancti August.
in Quæst._ 64. lxxxiii. _Quæst._
[137] Puteus est Divina Scriptura, scientia scatens, ut aqua, Cujus
putei Profunditas sunt plena Mysteriis Symbola. _In Theoph. Ceram
Homil._ xxxviii. _de Samaritana_.
[138] Lex secundum Literam est aqua amara. _Hieronym. in Ezekiel. Ch._
xlvii. Qui bibit ex hac aqua sitiet rursus, id est, qui participat
profunditatem humanæ sapientiæ, prudentesque Rationes, receptis
Intelligentiis judicio suo inventis, tamen rursus secundo cogitans,
denuo dubitabit de his in quibus requieverat. _Origen. in Loc. Johan._
[139] _In Locum Johan. Evang._
[140] Quinque enim Viros habuisti, & nunc quem habes _non est Vir
tuus_. Sed non sunt hæc carnabiter accipienda, ne huic ipsi Mulieri
Samaritanæ similes videamur,--Per quinque Viros, quinque Libros Mosis
Nonnulli accipiunt--sed quinque Viri intelliguntur quinque Corporis
sensus. Et quia naturales sunt ipsi Sensus, qui ætatem primam regunt,
recte dicuntur Mariti. _In Quæst._ 64. _de_ lxxxiii. _Quæst._
[141] _Et nunc quem habes non est Vir tuus_; Quia non est in te
(Ecclesia) Spiritus qui intelligat Deum, cum quo legitimum potes
habere conjugium; sed Error Diaboli potius dominatur, qui te
adulterina Contaminatione corrumpit. _Venerab. Bedæ in Locum._
[142] Magna quidem acta sunt Sacramenta, sed augustum Tempus est, ut
omnia pertractentur. _In Serm._ xci. _Sect._ 2.
[143] _In his Dissertation on the Blessing of_ Judah.
[144] Ut Lex Umbram continet futurorum bonorum, quæ declarantur ab ea
Lege; sic etiam Evangelium, quod vel a quibusque vulgaribus intelligi
existimatur, Umbram docet Mysteriorum Christi. _In Præfat. ad Johan.
Evang._
A THIRD
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_,
In VIEW of the Present
Controversy between INFIDELS
and APOSTATES.
_Litteratos gravissimo Somno stertere convincam_,
HIERON.
The Third Edition.
By THO. WOOLSTON, B.D. sometime
Fellow of _Sidney-College_ in _Cambridge_.
_LONDON_:
Printed for the Author, and Sold by him
next door to the _Star_, in _Aldermanbury_,
and by the Booksellers of _London_, and
_Westminster_. 1728.
[Price One Shilling.]
[Illustration]
TO THE
Right Reverend Father in GOD
_RICHARD_,
Lord Bishop of St. DAVID'S.
MY LORD,
_In your_ Sermon _before the_ Societies _for Reformation of Manners,
you are pleased to give a Character of my former_ Discourses on
Christ's Miracles; _which, tho' I don't at all like, yet I thank you
for the Favour of taking Notice of them; a_ Favour _that I have long'd
for from a considerable_ Clergyman; _but could not flatter myself
with the Hopes of receiving it from so great a_ Prelate.
_Some of the inferior_ Clergy, _whom I despise for their Ignorance and
Malice, have before in their Conversation represented me as an_
impious _and_ blasphemous Infidel; _and I have met with Affronts for
it: But I never imagin'd that any, much less your_ Lordship, _would
have ventur'd such a Character of me from the_ Press, _for fear of a
Resentment, which would not be agreeable. Surely your_ Lordship _has
not read my_ Discourses, _but has taken a Report of them upon Trust,
from some Ecclesiastical_ Noodle; _or you could never have been so
much mistaken about my Design in them_.
_I took myself to be a_ Christian _of the same Faith with the Fathers
of the Church; and, without Vanity, think, I have publish'd some
Tracts, in Defence of Christianity, equal, if not superior to any
Thing this Age has produced. I repeatedly also in my_ Discourses on
Miracles, _to obviate the Prejudices of an ignorant_ Clergy, _made
solemn Protestations of the Sincerity of my Design, not to do Service
to Infidelity, but to make Way for the Demonstration of_ Jesus_'s
Messiahship from Prophecy: But all these Asseverations of the
Integrity of my Heart, it seems, stand for nothing (and I don't wonder
at it) with the_ Clergy, _who in their Principles, their Oaths, and
Subscriptions are so accustom'd to prevaricate with God and Man. I
shall make no more serious Protestations of my Faith, but expect your_
Lordship _should soon publish a Defence of your foul_ Charge _against
me, that I may see what Skill you have in the impious and blasphemous
Writings of an_ Infidel.
_And if your railing_ Accusation _be not soon followed with a
Dissertation of more Reason, I shall insist on a publick Reparation of
the Injury done to my Reputation by your_ vile _and_ slanderous _Sermon;
and appeal to the worshipful_ Societies _for Reformation of Manners,
whether it be not just and reasonable, you should do one or the other_.
_Now I have laid hold on your_ Lordship, _than whom I could not have
wish'd for an_ Adversary, _that will do me more Honour to overcome, I
will hold you fast; and you must expect to be teaz'd and insulted from
the_ Press, _if you enter not the Lists against me_.
_A clear Stage_, my Lord, _and no Favour. If you have the Sword of the
Spirit in your Hand, cut as sharply as you can with it. I had
conceiv'd a great Opinion of your Learning, and should have been a
little apprehensive of the Power of it; if you had not in your_ Sermon
_betray'd as great Weakness and Ignorance, as could be in a poor_
Curat; _or you had never asserted that the_ Greek _Commentators
adher'd more strictly, to the litteral Sense of the Holy Scriptures;
as if you knew not, that St_. Theophilus _of_ Antioch, _and even_
Origen _himself and others, the greatest_ Allegorists, _if a
Comparison may be made, were_ Commentators _of the_ Greek _Church_.
_The sooner your_ Lordship _appears from the_ Press, _the better, in as
much as you may possibly prevent my Publication of more_ Discourses _of
this Kind. And that it may not be long first, I will accept of a
Dissertation from you, on any two or three of the Miracles, I have
handled, as sufficient for all. Take your Choice of them: but don't I
beseech you, touch the Miracle of_ Jesus_'s driving the_ Buyers _and_
Sellers _out of the Temple, because it is a_ hot _one, and may possibly
burn your Fingers. The Miracles, that I have most ludicrously and, of
consequence, most offensively handled, are the_ two _of this present
Discourse. If you please_, my Lord, _let them be the easy and short Task
imposed on you. If you can defend the Letter of the Stories of these_
two _Miracles, I'll quietly give up the Rest to you._
_So heartily thanking your_ Lordship _for the Favour done me, in
taking Notice of my_ Discourses on Miracles, _which shall be turn'd to
good Use and Advantage, I subscribe myself_,
[Sidenote: _Feb. 26. 1728_]
_My LORD_,
_Your most obliged_
_Humble Servant_,
Tho. Woolston.
[Illustration]
A THIRD
DISCOURSE
ON THE
MIRACLES
OF OUR
_SAVIOUR_, &c.
My two former Discourses having met with a favourable Reception, I am
encourag'd to go on and publish another; which, without any more
Preface, I enter upon, by a Repetition of three general Heads, at
first proposed to be spoken to, and they were,
I. To show that the Miracles of healing all Manner of bodily Diseases,
which _Jesus_ was justly famed for, are none of the proper Miracles of
the _Messiah_, neither are they so much as a good Proof of his divine
Authority, to found a Religion.
II. To prove, that the literal History of many of the Miracles of
_Jesus_, as recorded by the _Evangelists_, does imply Absurdities,
Improbabilities, and Incredibilities; consequently they, either in
whole or in part, were never wrought, as they are commonly believed
now-a-days, but are only related as prophetical and Parabolical
Narratives of what would be mysteriously and more wonderfully done by
him.
III. To consider, what _Jesus_ means, when he appeals to his Miracles,
as to a Testimony and a Witness of his divine Authority; and to show
that he could not properly and ultimately refer to those he then
wrought in the _Flesh_, but to those Mystical ones, that he would do
in the _Spirit_, of which those wrought in the Flesh are but mere
Types and Shadows.
Tho' I have already, spoken what may be thought sufficient, to the
first of these Heads; yet I have several Things still, both from
Reason and Authority, to add to it; but having not here a convenient
Place for that purpose, I defer it to a better Opportunity; and so
pass immediately to the Resumption of my
II. Second general Head, and that is, to prove, that the literal
History of many of the Miracles of _Jesus_, as recorded by the
_Evangelists_, does imply Absurdities, Improbabilities and
Incredibilities; consequently they, either in whole or in part were
never wrought, as it is commonly believed now-a-days, but are only
related, as Prophetical and parabolical Narratives of what would be
mysteriously and more wonderfully done by him.
To this Purpose I have taken into Examination six of the Miracles of
_Jesus_, _viz._ those.
1. Of his driving the Buyers and Sellers out of the Temple.
2. Of his exorcising the _Devils_ out of the Mad-men, and sending them
into the Herd of Swine.
3. Of his Transfiguration on the Mount.
4. Of his healing a Woman, that had an Issue of Blood, twelve Years.
5. Of his curing a Woman that had a Spirit of Infirmity, eighteen
Years, and
6. Of his telling the _Samaritan_ Woman her Fortune of having had five
Husbands, and being then an Adulteress with another Man.
Whether I have not prov'd the Storys of these Miracles, either in
whole or in part, to consist of Absurdities, Improbabilities, and
incredibilities, according to the Proposition before us, I leave my
_Readers_ to judge; and now will take in Hand
7. A Seventh Miracle of _Jesus_; _viz._ that[145] _of his cursing the
Figtree, for not bearing Fruit out of Season_; which Miracle, upon the
bare mention of it, appears to be such an absurd, foolish, and
ridiculous, if not malicious and ill-natured Act in _Jesus_, that I
question, whether, for Folly and Absurdity, it can be equalled in any
Instance of the Life of a reputed wise Man. The Fathers, such as
_Origen_, St. _Augustin_, St. _John of Jerusalem_, and others, have
all said as smart Things, as the wittiest Infidels can, against the
Letter of this Story. St. _Augustin_[146] very plainly says, that
_this Fact in Jesus_, upon Supposition that it was done, was _a
foolish one_. If therefore I treat this Story a little more
ludicrously than ordinary, and expose the Folly of the Fact as well as
of the modern Belief of it, I hope their Authority and Example will
plead my Excuse for it.
_Jesus_ was hungry, it seems, and being disappointed of Figs, to the
Satisfaction of his Appetite, cursed the Figtree. Why so peevish and
impatient? Our _Divines_, when they please, make _Jesus_ the most
patient, resign'd and easy under Sufferings, Troubles and
Disappointments, of any Man. If he really was so, he could hardly have
been so much out of Humour, for want of a few Figs, to the Allay of
his Hunger. But to curse the Figtree upon it, was as foolishly and
passionately done, as for another Man to throw the Chairs and Stools
about the House; because his Dinner is not ready at a critical Time,
or before it could be got ready for him.
But _Jesus_ was hungry, some will say, and the Disappointment provoked
him. What if he was hungry? He should, as he knew the Return of his
Appetite, have made a better and more certain Provision for it. Where
was _Judas_ his Steward and Caterer with his Bag of Victuals as well
as Money? Poor Forecast, and Management amongst them, or _Jesus_ had
never trusted to the uncertain Fruits of a Figtree, which he espy'd at
a Distance, for his Breakfast.