tory, there is such an appearance of unreasonableness as you hint at, and this is a proof how necessary it is, in many cases, to reconcile the sense of the letter by the spiritual sense which is involved in it, and for the sake of which the letter was given. For all this appearance of unreasonableness vanishes, as soon as ever the history is interpreted according to its internal spiritual signification, by viewing it not as the history merely of a fig-tree which was without fruit, but as the history of a people destitute of spiritual life. For if it be regarded merely as. the history of a fig-tree, all that JESUS CHRIST said and did on the occasion will appear as the result of bodily hunger only,, and of indignation at not being able to gratify it, and thus when He cursed the tree, it will be difficult to acquit Him of the charge of something worse than unreasonableness, especially when it is considered that the season of the year, rather than any fault in the fig tree, rendered His expectations vain. But if the history be regarded as a figurative history, describing, under the emblem of a barren tree, a lifeless people dead in trespasses and sins, the whole then will be found reconcileable to every idea both of justice and of reason, and even the declaration that the time of figs was not yet, will then no longer be urged as an objection to the credibility of the history. For when it is said, that the time of figs was not yet, the words are to be interpreted according to their spiritual meaning, like those of the other parts of the his tory, and agreeable to such interpretation, they

T

mean only that the church was not yet com menced, the fig-tree being a figure of such commencement, according to what is said in the pa rable of the fig-tree, (Matt. xxiv. 32, 33.) Thus it is evident how necessary it is to explore the internal spiritual sense of the LORD's words, in order to reconcile the apparent inconsistencies and contradictions of the letter.

Q. What then is the general instruction which you derive from this miracle of the barren figtree?

A. I learn, from the letter of this miracle, to adore that divine power and operation, which communicates life even to vegetable nature, and suspends and removes that life at pleasure. And from the spiritual sense of this history, I learn a further lesson of edifying wisdom, by which I am taught that JESUS CHRIST, under external figures, both of animals and of plants, describes spiritual principles relating to Himself, His church and kingdom. I am instructed yet further, by the above interesting history, to reflect on the awful situation of a people destitute of all natural good, and having no show of religion but the mere leaves of speculative opinions and doctrinal tenets, whilst they are totally withered away as to all the life and fruit of heavenly love and charity. I am resolved, therefore, to profit by this awful example, and for this purpose to take heed to myself, that when my LORD cometh and seeketh fruit, He may find in me something more than leaves. Thus may I hope never to have the terrible sentence pro

nounced against me, Let no fruit grow on thee henceforward for ever, but rather to hear the blessed promise, He shall be like a tree planted by the rivers of water, which bringeth forth his fruit in due seuson. AMEN.

214

The MIRACULOUS DRAUGHT

OF FISHES.

LUKE V. 4 to 12.

Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.

Q.

And Simon answering, said unto Him, Master, we have toiled all the night, and have taken nothing; nevertheless at thy word I will let down the net, &c. &c.

WHAT do you here understand by JESUS saying to Simon, Launch out into the deep, and let down your nets for a draught?

A. According to the sense of the letter, the injunction of JESUS to Simon, on this occasion, relates to the catching of fish, and to the extraordinary success, which would attend his obedience to the divine command. But according to the spiritual sense involved in every particular of this history, the above words have relation to another sort of fishing, viz. to that of which the prophet speaks, where he writes, Behold, I will send for many fishers, saith the LORD, and they

shall fish them, (Jer. xvi. 16.) This spiritual fishing is also expressly spoken of in the history under consideration, where it is written, that JESUS said unto Simon, Fear not, from henceforth thou shalt catch men. According then to the spiritual sense of this history, the above words relate to the methods most expedient for the catching of men; in other words, for instructing them in evangelical truths, and thus enclosing them in that spiritual net mentioned in the parable, and of which it is said, The kingdom of heaven is like unto a net cast into the sea, which gathereth of every kind, (Matt. xiii. 47.)

Q. And in agreement with this spiritual idea of fishing and of a net, what do you conceive to be meant by the divine command, to launch out into the deep, and to let down nets for a draught?

A. By the deep is here spiritually to be understood the abyss of the natural and sensual affections and thoughts of mankind, thus all who are under the influence of such affections and thoughts; and by launching out into the deep, and letting down nets for a draught, is further to be understood application to persons of such a character, together with such an accommodation of heavenly truths to their capacity of apprehension, that they may be persuaded to believe, and may thus be introduced into the Christian church.

Q. But it is written that Simon answering, said, Master, we have toiled all the night, and