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Chapter Verle ny; and the next morning returning from thence,

18' He hungered : and when he saw a fig tree in

the way, he came to it and found nothing thereon but leaves only, and said unto it, Let

grow on thee henceforward for ever. ' And presently the fig-tree withered away, and

! when his disciples saw it they marvelled, say. 20 ing, How soon is the fig-tree withered away?"

Neither Luke or John give any account of this fig-tree business. Mark records it in a more ex- , plicit manner, but with some variation, ch. xi. v. 12, 13. — And on the morrow when they

were come from Bethany, he was hungry. And ' seeing a fig-tree afar off, having leaves, he

came, if haply he might find any thing there. on : and when he came to it, he found nothing but leaves : and adds--for the time of the figs was not yet. And Jesus said unto it, No man eat fruit of thee hereafter for ever; and his

disciples heard it.' After this, Mark says, Jesus went to Jerusalem, cleansed the temple,' and ' when even was come he went out of the city. ' And in the morning when they passed by, they ' saw the fig tree dried up from the roots. And * Perer calling to remembrance, faith unto him,

Master, behold the fig-tree which thou curfedft, ' is withered away. And Jesus answering faith

unto them, Have faith in God. For verily I

say unto you that whosoever shall say unto this ' mountain, be thou removed, and be thou cast


into the sea, and shall not doubt in his heart,

but shall believe that those things which he ' faith shall come to pass, he shall have whatso

ever he faith. In Matthew's account, the disciples saw the fig-tree wither immediately, or prefently as it is called. In Mark's account, it was the next day. This difference as to time, and the words spoken by Jesus on the occasion, may not indeed be very material ; but the manner, motive, and end, of this miracle (if it may be so called) are, to me, unsatisfactory. First, as to the manner Jesus seeing at a distance, a fig-tree with leaves, went to it, hoping to find fruit thereon to satisfy his hunger. Being disappointed, he said to it, according to St. Matthew, * Let no fruit grow on thee henceforward for

ever.' Or, according to St. Mark,

eat fruit of thee hereafter for ever :' which St. Peter, upon seeing the withered state of the tree, called curfing it. And what motive can we affign for this malediction ? Could it be resentment because it did not, at an unusual time, furnish fruit to affuage his hunger? How happened he to be ignorant--that the time of figs was not yet? And why in future should not another hungry man eat fruit thereof, who resorted to it in fon? We find in his history few instances of refentment, even in cases of real injury : and all his other miracles save one, were beneficial to individuals. As to the end of this miracle ; the

no man

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Chapter Verle only one adduced, is, to fhew what power may be

derived from faith. The power, or utility of kil-
ling a fig-tree, is indeed but little. To remove
a mountain, and cast it into the sea, is great in-
deed : greater still are the advantages or benefit
obtainable by faith ; ' and all things whatsoever

shall afk in prayer, believing, ye shall receive.' But this pure and undoubting faith, I am of opinion was never possessed by any

of the disciples ; St. Peter certainly wanted it, when he attempted to walk upon the sea; as did the nine who could not cast out a devil in his abfence*. The day after cleansing the temple, ac

cording to Matthew (John says, and with more xxi. 23 probability, upon the same day) · The chief

* priests and elders of the people came unto him

as he was teaching (in the temple) and faid unto him, By what authority dost thou do these

things? And who gave thee this authority?" 24 Jesus replied-I also will ask you one thing,

which if ye tell me, I in likewise will tell you by 25

what authority I do these things. The baptism of John, whence was it? From Heaven, or of nien ? They, knowing the people revered John as a prophet, feared to say of men. And if they should say from Heaven: the reply would be,

Why then did ye not believe him? In this di27 lemma, they answered-We cannot tell. Upon

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which Jesus said to them-Neither tell I you by Chapter Verso what authority I do these things. He then addressed to them several parables, all tending to their condemnation. The first, is certainly fine, plain, and pointed ; the second, a fimile, not so eafily understood by them in its whole extent ; but sufficient to obtain, as in the first, their fuffrage to the justness of their own condemnation. As soon as they perceived this, they fought to lay hands on him, but feared the people, (the multitude, I apprehend, collected by his entry) who took him for a prophet, and in course would have protected him. To this protection, it is more than probable, he owed his personal safety in the violent expulsion of persons and property from the temple. Neither Mark, Luke, or John, notice the first parable. The second is not mentioned by John, and the conclusion of it is differently related by Mark, and Luke; they do not say the condemnation was afsented to by the priests and elders : on the contrary, according to Luke, they said-God forbid. The next parable, is recorded by Matthew only. A king pre- xxii. pares a feast for the marriage of his fon : the people first invited, refufing to come; he sent his servants into the highways saying-As many as ye shall find, bid to the marriage. They exocuted these orders, bringing in all they found both bad and good. Among them was a man without a wedding garment, the king asking him




Chapter Verse xxii. how he came there without one, and receiving nio

13 answer, the man being dumb; ordered his fer

vants to bind him hand and foot, and cast him

into outer darkness : where shall be weeping and 14 gnafhing of teeth. The comment added-For

many are called, but few are chosen, is a repetion of what we find in the 16th verse of the 20th chapter, and justifies the conclusion I have drawn from thence in that place*. St. Luke, ch. xiv. records a parable something like this, which he calls a supper. The intended guests who had received invitations, instead of attending sent excuses; the master enraged thereat, sends his fervants into the streets and lanes of the city, to bring from thence the poor, the maimed, the halt, and the blind. This they executed, and telling the master there was yet room, he said to them--Go out into the highways and hedges, and compel them to come in, that my house may be filled. It is not improbable, that the Popes and their adherents thought themselves sufficiently authorized, by these two parables, to use violence for the conversion of finners : add to this what is faid by Jesus to the multitude, v. 26, ' If any man come to me, and hate not' his father, and

mother, and wife, and children, and brethren, ' and sisters ; yea and his own life also he cannot be my disciple.' We will now return to St.

• Vide Page 77, 78, 89.

Matthew :

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