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 12 of 31)
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The fame means will not ferve in both Cafes.
Health may generally be preferved by a
temperate ufe, and orderly management of
the fix Non-naturals ; (as the moft natural
and neceffary Things in Life are called :)
but when thro* any grofs Negleft, Excefs,


142 A Conference upon

SKCT.IV. or Irregularity inthefe, a Difeafeen fues; tho*
the dilcreet ufe, and right ordering of the
Patient's Food, Drink, Exercife, Air, &V.
will conduce very much towards reftoring his
Health -, fome other means muft likewife be
ufed, both in acute, and chronical Dif-
eafes. I believe the molt proper Judges in
this Cafe will agree that Cold-bathing once
ufed in December (when the Blind-man was
cured,) might pqffibly produce fuch an Altera-
tion in his Conftitution, as Ihou'd flrengthen
the Organs of his Sight ; fuppofing him at
the very inflant of his bathing, to be mlra-
culoufly cured of his Blindnefs : and yet, I'm
perfwaded, they will not aflert that Cold-bath-
ing, might immediately remove the original de-
feels of his Eyes, which made him Blind from
his Birth ; and reftore him to the perfect ufe
of his Sight. Befides, if the means that Jefus
ufed were fuppofed to contribute fomewbat
towards the actual Cure of the Man's Blind-
nefs : yet if they were not intirely fufficient
and efficacious ; a fupernatural Power was
ftill neceflary to concur at leaft with thofe
natural means ; and to aifift their Opera-

M. Such a Suppofition muft either quite
deftroy the Credit of the Miracle, or very
much leflen it.

N. What may be loft in the Greatnefs of
the Miracle, will be got another way. For,
to difcover and know the moft fecret Caufes
of Diftempers ; the inward Texture, and pe-
culiar Defects not only of the blind Man's
Eyes, their Mufcles, Nerves, Glands, Coats,
Humours, &c. but of his whole Conftitution,
even from his very Birth ; and to know


Our S A v i o u RV Miracles. 1 4 3

what particular Method of Cure his Blindnefs SECT. IV.
required ; how far the means that were ufed
on this occafion cou'd difpofe and prepare
the feveral Parts of his Eyes for their proper
Functions, or flrengthen them after their Cure,
and prevent any new diforder , how far their
chief Defects were to be removed by a mira-
culous Power ; and how to adjuft and pro-
portion thefe natural and fupernatural means,
nof only to the cure in general, but each
to the other ; fo that no proper means fhou*d
be neglected, nor any degree of fupernatural
Power be exerted without Necefiity : I fay,
to be able to difcern and adjuft all thefe
Things required no lefs than an omnifcient
Power ; at leaft it fhows that Jefus had the
highefl degree of divine Knowledge com-
municated to him. And this proves that
he acted by the Power and Authority of God,
as clearly, as -if he had cured the blind Man
without the ufe of any means at all.

M. I can form no Notion of a true Mi-
racle that needs either to be afiifted, or fup-
ported, by the ufe of natural means. If the
cure of this blind Man had been really mi-
raculous, his Sight wou'd have been intirely
reftored at once j and all the defects of his
Eyes cured, without the help of an Eye-falve
and Cold-bathing.

N. You may remember I proved before
in the Cafe of Cbrift's Transfiguration, that
when there is a Concurrence of any natural
Caufe, or Circumftances, in an Event, which
fuch Caufe of itfelf cou'd not poffibly pro-
duce ; fuch an Event or Effect muft be own'd
to be as miraculous as if it had been produced
without the Concurrence of any natural Caufe


144 ^ Conference upon

SECT.IV. at all. For, a Miracle fufpends, or ex-
ceeds, the common Operation of mechani-
cal Caufes, and the natural Abilitys of hu-
man Agents, no farther than is abfolutely ne-
ceflary to produce the effect defign'd. If
Jefus had cured the Man's Blindnefs, with-
out taking care to prevent its return ; the
defignof that miraculous Cure wou'd in all pro-
bability have been quickly fruftrated, by his
growing Blind again : unlefs fome fuch change
in his Conftitution had been effected, as might
prevent it. And fmce it is contrary to
the divine Wifdom to work Miracles with-
out Neceflity ; tho' Jefus exerted a miraculous
Power in curing the Man's Blindnefs ; Wif-
dom required that he mou'd at the fame
time have recourfe to fuch natural means,
as, by his divinely-communicated Knowledge,
he forefaw wou'd prevent the return of the
diforder he cured. The fame prudent Care
he ufed in other Cafes. When he raifed
Lazarus from Death, he immediately order'd

John 15.44. thofc that were prefent to loofe him, and let
him go. And this he faid, not merely with
a view to the Grave-cloatbf he was wrapt
in, which hinder'd him from moving; but
becaufe of the Napkin that was bound about his
Face : for in that Condition he cou'd not
breathe freely. And when he raifed the Ru-
ler's Daughter, he not only put out the Croud
of People who help't to make the Air in
the Room too thick and warm, for her to
breathe eafily, when me was brought to

Lk. Yi. Life i but likewife order'd fome Food to be
given, her immediately, to recruit and
itrengthen her : for tho' me was brought to
Life by a Miracle , me was now to be fupported


Our S A v I o u RV Miracles. 1 4 5

by the ufe of natural means. And it is like- SECT. IV
ly that Jefus prefcrib'd fuch particular Nou- > -^V>-
rifhment for her, as he knew was mofl proper
to preferve that Life which he had fo won-
derfully reftored. And now, Sir, I hope I
have given a fatisfactory Anfwer to your
Friend's puzzling Queftions ; and have ihown DICC. 4 . p.
you a probable Reafon why Jefus put Clay and *
Spittle on the Man's Eyes ; and order'd him
to bathe himfelf in the Pool of Siloam :
that tho-' thefe Things cou'd not cure his
Blindnefs ; yet they might be of Service in
other refpedts: that the Clay and Spittle
might fome way prepare the outward Parts
of his Eyes for their proper Functions : and
that his bathing in Siloam might produce
fuch a Change in the Temperament of his
Blood and Humours, or the Tone of the
Vefiels they flow'd through, as might ftreng-
then his reftored Sight, and prevent the re-
turn of his Blindnefs.

M. I cannot fay that it is impoffible your
Notions Ihou'd be right : but I'm lure they
are precarious and conjectural : and that a
lively Fancy may eafily devyfe other (as
plaufible) Reafohs for Jefus's ufmg Clay
and Spittle, and fending the blind Man to
bathe in Siloam. If I Ihou'd grant your No-
tions to be conjiftcntt that does not prove
them to be true. Inllead of giving us fuch
Reafons as will fufficiently juitify the Wif->
dom of Jefus in ufing improper and ineffec-
tual means ; you give us fuch Conjectures as
are as likely to be falfe, as true.

N. Tho' I have offer'd fome Reafons to

fupport my Opinion, and to make it

appear not improbable ; I am willing it ihou'd

L pafs

146 A Conference ufon

SECT. IV. pafs only for a plaufible Conjefturc. To art-
*-^'*- / fwer your Querys, it is fufEcicnt that I offer
fuch a view of Jefas's Conduct in this Tranf-
action, and fuch confiftent Reafons for it, as
may poffibly be true. I don't affert that the
Reafons I have aflign'd were certainly the
true ones. Perhaps other, and better Rea-
fons may be given. But fmce thofe I have
mention'd may be right , and that no Perfon
will pretend to prove that they cannot pojfibly
be true ; we may fairly conclude from this
view of the Cafe, that tho' the true Reafons and
Motives of an Action (for want of our know-
ing all its various Circumftances) do not fully
appear to us ; we ought not to inferr that the
Action it-felf is abfurd, or fooliih : especially
when the Agent's Conduct ihows that he is en-
dued not only with an uncommon meafure
of human Prudence, but with a furprizing
Degree of divine Wifdom, or fupernatural

M. We may allow that Jcfus was a good
Oculift ; and that he had great Skill and
Knowledge (however he might come by it,) in
curing fore, (or perhaps fome blind) Eyes. But
you can never makea true Miracle of this Cure:
nor wou'd an unprejudiced Perfon imagin
that there was any thing wonderful in it.

JV. Even thofe who were moil prejudiced
againft 'Jefus^ (not only fuch of the common
People as were influenced by their fpiritual
job. ix. \6. Guides, but the Pbarifees themfelves,) ac-
knowledg'd that the Cure was miraculous ;
tho' they differ'd in the Conclulion they drew
from it. Jefus having cured the blind Man
on the Sabbath-day ; fome of the Pharifees
fiiid, " This Man is not from God, becaufe

" he

Our SAVIOUR'^ Miracles. 147

" he keepeth not the Sabbath. Others laid, SECT. IV.
" how can a Man that is a Sinner do fuch Mi- ^^VN->
*' racles?" They were much alarm'd and
furprized at the wonderful Cure which Jefus
wrought : they inquired ftriclly into the Truth
of it : and ask't the Man again and again how
Jefus had cured him ; and what he did to
him. And tho' he told them that Jefus had
anointed his Eyes with Clay and Spittle, and
fent him to warn in Siloam ; they did not ob-
ject to the Miraculoufnefs of the Cure ; nor
cavil at the Means that Jefus had ufed on
this occafion. But, atfirft, they hoped to find
out fome fraud or miftake in the Cafe : and
wou'd not believe that the Man had been
Blind, till they called his Parents, and were
aflured from their-own Mouth that he was
born Blind. Then rinding there was no room
for questioning the Truth of the Fad, they
repeated their former Cavil, that Jefus cou'd
not come from God, but muil be a Sinner ',
becaufe he had done this Cure on the Sabbath-
Day. The difcourfe betwixt the poor Man,
and the Pbarijees> upon this Subject, is very
remarkable. " They faid to him, what
" fayft thou of him, on, fince he hath open'd s ee joh.ix.
" thine Eyes ? He faid, he is a Prophet. |8<
'* And when they call'd him again, they faid
" unto him, give God the Praife, [of your
" Cure :] we know that this Man is a Sinner.
" He anfwer'd and faid, whether he be a
" Sinner or no, I know not ; [or, cannot cer-
" tainly tell:] one thing I know; thatwhere-
" as I was Blind, now I fee. Then faid they
" to him again, what did he to thee ? how
'* opened he thine Eyes ? He anfwer'd them,
" I have told you already, and ye did noc
La " bear,

'148 A Conference upon

SECT. IV. " hear, [or give Credit to me ,] wherefore
V^Y"^ wou'd you hear it again? wilr Ye alfo be-
" come his Difciples ? Then they reviled him,
and faid, thou art his Difciple : we are
Mofes's Difciples. We know that God
fpake unto Mofes : but as for this Man, we
know not whence he is. The Man re-
ply'd ) why hereiri is a marvellous Thing,
that ye know not whence he is, though lie
hath open'd mine Eyes ! We know that
God heareth not Sinners : but if any Man
be a worfhipper of God, and doth his
" Will, him He heareth. Since the World be-
" gan it was not heard that any Man open'd
" the Eyes of one that was born Blind. If
" this Man were not from God, he cou'd do
" no thing " [truly wonderful.] Having no-
thing to reply , they only faid to him, ' c Thou waft
see joh.ix. " altogether born in Sins ; and doft thou teach
" US? fo they excommunicated him ". You
fee now, Sir, that not only unbiafs't Perfons,
fuch as the poor Man, but even the Pbarifees
themfelves, who were highly prejudiced a-
gainft JeJitSy allow'd the Cure of natural
Blindnefs to be a miraculous work : tho 1
they deny'd it to be a fufficient Proof of his
coming from God, becaufe he had cured
the Man on the Sabbath-day , which they
abfurdly reckon'd a breach of the fourth Com-

T. If you have no other Objections to
offer, Sir, you will give me leave to propofe
a difficulty that has occurr'd to me fmce
you enter'd upon this Subject.
M. With all my Heart.
7*. Since St. John tells us that among other
difeafed and diftrefs't Perfons, the Blind lay


Our SAVIOUR'/ Miracles. 149

at the Pool of Bethefda, waiting fora Cure ; SECT. IV.
and that whofoever ftept in firft, after the
troubling of the Water, was made whole
of whatfoever difcafe he had , we have Rea-
fon to think that the Blind were cured at
Bethefda, as well as others. Now if bathing
in that Pool cured Blindnefs, without any
Miracle , why might not bathing in Siloam
have the fame good effect ?

M. It is a very natural and pertinent Ob-
jection : I wonder that it efcaped me. What
fay you to it, Mr. N?

N. The Truth is I have fometimes won-
der'd to find the Blind reckon'd among the
impotent or difeafed People that were cured
at Bethefda. And if I had any MSS, or
antient Verfwn, to fupport my conjecture, I
fhou'd be apt to think that inftead of TU$AV,
the true reading was xu<pv : for then the fe-
veral difeafed whom St. John mentions wou'd
be of the fame kind : they wou'd all be ftrictly
#o9-jvovvTg? , weak or infirm Perfons : and as their
feveral Difeafes muft have arifen from the
fame general Caufe ; (viz. a violent Contrac-
tion, or other diforder, of their Mufcles, or
Nerves ;) fo they might all expect to find re-
lief by bathing in the Pool ofBetbefda-, whofe
Water, as I fhew'd you before, when mixt
and agitated by the bloody Water let down
from the Temple, muft have had a peculiar
fitnefs to cure fuch fort of Diftempers. But
admitting the received Reading to be right ;
when St. John tells us that whofoever firft
ftept in after the troubling of the Water, was
healed of wbatfoever Difeafe he had ; thefe
Words are not to be interpreted in the ut-
moft Rigour ; but with this reafpnable Limita-
L 3 tion ;

150 A Conference upon

SECT. IV. tion j to wit, provided that fuch Difeafes were
^-'W* curable ; and not of the moft inveterate kind.
He cannot be fuppofcd to mean that none who
bath'd in that Pool ever mifs't of a cure ;
however obflinate and lafting their Diftemper
was : but that, generally fpeaking, all forts
of lame and infirm Perfons were cured there.
Now feeing all fuch Diforders of the Eyes as
either quite hinder'd People's fight for a while,
or impaired it much, might pafs under the
general Name of Blindnefs , whether fuch Ob-
ftruftions of Sight flowed from any Inflam-
mation, Humour, or Defluxion of Rheum,
or other common Caufes , it is likely that the
accidental Lofs of Sight, arifing from fuch
Diforders, might be cured by the Waters of
Bethefda. But it cannot be inferr'd from
thence that the moft lafting inveterate forts
of Blindnefs (fuch as the poor Man's who was
Blind from his Birth,) cou'd be cured by bath-
ing either in Bethefda, or any where elfe. Since
the blind Man lived at Jerufalem, we cannot
doubt but that he had try'd whether bathing
in Betbefda cou'd cure him ; and had found by
Experience that his Blindnefs was not to be
removed by any human means. Another
Circumftance that makes a great difference
betwixt the natural Cures of fome forts of
Blindnefs, at Bethefda^ and the miraculous
curing of the Man that was born Blind,
upon his bathing in Siloam, is, that this was
fudden and immediate : while thofe at Bethefda,
like other common Cures were probably flow
and gradual. As foon as the blind Man
joh. uc. f, W afh't in Siloam^ he came away (or out of the
Water) feeing. But St. John does not fay,
(nor is it in theleaft probable,) that whoever


Our SAVIOUR'.? Miracles. 1 5 1

lleptfirft into the Poolof5^;/2/<3washeal'dtf- SECT. IV.
mediately. All that can reafonably be fuppofed v -"V x - < '
is, that thofe infirm Perfons who bathed there,
gre;v better upon it, and mended by degrees; juft
as People arc gradually cured by hot, or cold
Bathing, and the life of fuch other natural
Means as are prefcribed for their recovery.
The fudden and instantaneous manner in
which Jefus cured Difeafes, was one of the
chief Circumftances that diftinguim't his mira-
culous Cures, from natural ones. Either Na-
ture, or Art, will c\ire Diftempers gradually,
and by (low Steps. But when all forts of
Difeafes (the moil inveterate and chronical,
as well as the acute,) are removed in a mo-
ment, as foon as the word of Command is
given ; or the Condition fulfill'd, upon which
the Cure is fufpended ; we are fure that fuch
immediate Cures are effeded not by Art, or
by Nature, whofe Steps and Operations are
flow, regular, and gradual; but by the Au-
thor of Nature ; who to mow his abfolute Pow-
er over all Things, chufes fometirnes to re-
ftore Life, or Health, Sight, or Limbs, in
a Moment ; that is, by a Miracle.

T. The Objection that I propofed was, that
Blindnefs might be cured without a Mira-
cle, by warning in the Pool of Siloam, as
well as by bathing in Bethefda. And your
Anfwer confifts of two Parts. Firft you
lay that tho' the (lighter diforders of the Eyes,
and fuch Obftru&ions of Sight as flow from
accidental Caufes, (and pafs equally under the
Name of Blindnefs, with the higheft Degrees of
it,) might happen to be cured by warning in
Betbefda , yet we cannot thence inferr that the
worft forts of Blindnefs cou'd be cured by
L 4 bath-

152 A Conference upon

. IV. bithing in Siloam^ or any other place. And
"" ' then you urge that the fudden manner of the
blind Man's being cured, as foon as he
wafh't himfelf in Siloam^ is a Circumftance
that diftinguifhes miraculous Cures, from
natural. But both thefe anfwers feem to
me infufficient : becaufe, for any thing that
appears to the contrary, the Blind who feem to
have been cured at Bethcfda, might have la-
boured under the worft forts of Blindnefs ;
and their Cure might have been as fudden^
and compleat, immediately after warning, as
the blind Man's upon his bathing in Suoam.
You have only fuppofed the contrary, with-
out offering any Proof of it.

N. You cannot but know, Sir, that there
arejuft and probable Suppofitions, as well
as precarious and arbitrary ones : fome that
are founded in Reafon -, and others that are
quite groundlefs. We are now arguing upon
the Suppofition tint the Cures wrought at
Bethefda. were natural. Thence I inferr'd
that the Blind who might be cured there,
could neither labour under the worft forts of
Blindnefs , nor be immediately cured. And the
Reafon is, becaufe if their Blindnefs had been
of the worft kind ; and they had been fud-
dcnly cured of it ; their Cure muft have been
miraculous, and not natural ; which is con-
trary to our firft Suppofition. All Phyficians
will agree that the moft inveterate forts of
Blindnefs cannot be cured either by hot, or
cold Bathing. And Experience mows us,
that the Operations of Nature, in curing chro-
nical diforders, are flow, gradual, and regular:
while on the contrary miraculous Cures are
wrought in a moment. Now fmce the im-
mediate Cure of obftinate Diforders is not


Our S A v I o u RV Miracles.

natural, but miraculous ; I had reafon to SECT.IV.
fuppofe, that the forts of Blindnefs which
might be cured at Bethefda, cou'd not be the
worft or moft inveterate : and that they were
not inftantly cured, but gradually, as other
natural Cures are effected. If you fuppofe
that People were cured there of the worft
forts of Blindnefs ; and in the moft fudden
manner, the moment they had wam't ; this
will prove fuch Cures to have been mira-
culous ; and contrary to the flow and gradual
Method in which all forts of chronical Dif-
eafes are naturally cured. But fuch a new
Suppofition is directly contrary to the firft ;
and quite takes-off the force of your-own
Objection. For, if thefetdden Cure of the moft
inveterate Blindnefs upon warning in Belhefda>
was miraculous, as it muft have been ; you
muft for the fame Reafon grant, that the
blind Man's immediate Cure, ,upon his bath-
ing in Siloam, was equally miraculous.

M. How can you reckon his Cure fud-
den, or immediate, when feveral Hours might
have intervened betwixt Je/us's anointing him
with Clay and Spittle, and his waihing in Silo-
am : during which time his Blindnefs continued.
N. We agreed before, that the Clay and
Spittle cou'd not contribute to his Cure. I
fhow'd you that it might have been ufed
for another purpofe : and that his warning in
Siloam might be defign'd to prevent the re-
turn of his Blindnefs : and that therefore it
was a previous Condition, upon which his
Cure was fufpended ; and then to be effected im-
mediately: as we find it was. The Reafon
and Neceffity of that Condition, or Circum-
ftance, of his warning in Siloam, I explained
before: and the fudden and immediate Re-

i^4 -^ Conference ufon

SECT. IV. covery of his Sight, upon the performance
^V*-' of it, Ihows that his Cure was truly miracu-
lous : and that his bathing was only a re-
quifite Condition^ but not the real Caufe of
his Cure.

< T. Gentlemen, I don't like fo much dry
difputing. Put the Glafs about ; and then
you will go on the brisker afterward.

M. What are you doing Mr. N! You
wou'd convince me, I fuppofe that Miracles
are not ceafed yet. I little expected to meet
with a Welftj Divine that wou'd turn his
Wine into Water. Such a fober kind of
Miracle as this wou'd have look't better at
the Marriage in Cana ; than turning a vaft
job. ii. i. quantity of Water into Wine. That was
certainly as merry a Miracle to begin with
as any Man cou'd have devyfed.

N. I'm ready, Sir, to anfwer every Ob-
jedlion you have to offer : but I muft intreat
you to keep within the bounds of Decency ;
and not to talk in the licentious manner
that the Rabbi does. Give us all your Ob-
jedtions, without his profane Scandal and

Diic. 4. p. M. We are to fuppofe that if Jefus gra-
z *' ced the Wedding at Cana with his Prefence,

there was no Excefs encouraged, or fo much
as fuffer'd at it : and that he only accepted
of the Invitation, that he might have an Op-
portunity to make a proper Difcourfe to the
People, of conjugal Dutys : tho 1 we read
not of one feafonable and good Word fpoken
at it.

N. Tho' St. John has not recorded any
of the good and feafonable Things that Jcfus
faid on that occafion ; we have Reafon to


Our SAVIOUR'/ Miracles^ j ^ ^

think that as, by his Prefence at this Mar- SKCT. IV.
riage, he fet an example of that humane, VxV s *>
courteous, friendly, focial Temper which he
always mowed, and recommended to his Dif-
ciples -, fo he ufed this opportunity (as he
did every other proper occafion) to improve
and inftruft thole he conversed with.

M. We will fuppofe fo, to pleafe you.
But pray what need was there for him to
work fuch an odd and unfeafonable Mira- Dir c . 4 . p .
cle as turning Water into Wine for the ufe a8 *
of Men that had before well drank, or (as
pducB-ufft implys) were half-fuddled ?

N. The Rabbi feems to lay a Strefs upon
that term, as if it had been apply 'd to
thofe who were prefent at the Marriage-
Feaft. But this is an evident miftake. The
Ruler of the Feaft told the Bridegroom that
other People ufed to treat their Guefts with
the beft Wine firft : and when they had well
drank, (or full enough,) then to bring out
worfe Wine for them : but that he had kept
his good or choiceft Wine to the laft. Tho'
jwsOv'gjy and jug's*? are generally taken in an ill
Sence, for drinking to Excefs ; they are * fome-
times ufed in a fober Sence, to fignify drink-
ing freely, but moderately.

M. But is there not a Comparifon made,
and a Parallel intended, between the Enter-
tainment at Cana, and other Feafts ? And
does it not thence follow, that the Wedding-
Guefts had well drank, before the new Wine
was brought forth ? What elfe cou'd the
Ruler of the Feaft mean by faying, " But

" thou

*See, The Miracles of Jefus vindicated, Part 3. p.


Conference up on

SECT. IV. " thou has kept the good Wine until Now '*

VV 1 ^ Thefe laft Words feem to be emphatical ;

and to imply that the Guefts prefent had

drank plentifully before ; as others did on

fuch occafions.

N. The meaning of the Exprefllon is plain-
ly this : that tho' other People ufed to treat
their Guefts with the bcft Wine firft ; and
with worfe afterward : the Bridegroom on the
contrary had kept his beft Wine for the laft
part, or the clofe, of the Entertainment.
This Remark is fo far from intimating that
the Wedding-Guefts were half-feas-over (as
your Friend fmartly exprefies himfelf ) or far
gone in drink, that it rather mows they were
intirely fober: that their Palate was not in
the leaft vitiated : but upon the firft tafting of
the new-made Wine, they cou'd readily dif-
cern that it was not only good, but better than
what they had drank before.

M. Your Obfervation mows indeed that
the Ruler of the Feaft was fober enough : but
for all that, the other Guefts might have had
their quantum fujficit at leaft, before they were

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 12 of 31)