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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 17 of 31)
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Ruin. But if they had all been preferved,

we cou'd not reasonably expect that thofe

primitive Writers wou'd have given us any

account of Perfons and Things that they

. cou'd know nothing of, befides what is

occafionally mention'd in the Gofpels.
Difc. y. p. M. It feems none of thofe whom Jefus
raifed to Life did, or cou'd, after the re-
turn of their Souls to their Bodys, tell
any Tales of their feparate Exiflence : other-
wife the Evangelifts had not been filent in
this main Point, which is of the EfTence
of Chriftianity.

N. Perhaps thofe who return'd from a
feparate State cou'd not remember the
intellectual Objects, or Scenes of Contem-
plation, upon which their Thoughts and At-
tention were imployed. They might on-
ly know that they were in a State of Reft
and Indolence ; fomewhat refembling that
we enjoy in quiet Sleep. Some People pafs
whole N.'-hts without dreaming. Others
dream away the greateft Part of every Day,
without remembering at any time what they
thought of, the Hour before. The moft
fedate and recollected Perfons, who imploy
their thoughts and time to the bed pur-
pofe, have their waking Dreams, and Re-
veries, as well as others ; tho' not fo ma-
ny of them. And I fancy it wou'd puzzle
the wifeft Philofopher to tell what he thought
of, and how he imploy 'd his time, any par-
ticular Day or Week of the laft Year. But

tho'



Our SAVIOUR'* Miracles. 2 2 1

tho' he cannot recoiled fuch Particulars of SECT v.
his paft Life during any given time ; he is IXYN
abfolutely certain that he exifted, and was
confeious, in thofe very Portions of time
that he can give no Account of. There
is as little Reafon to expeft that thofe Per-
fons whom Jefus rais'd from the Dead,
fhou'd give any diftinft Account of what
they thought, or perceived, in their fepa-
rate State. And if they did ; an account
of fuch things cou'd only gratify a fruit-
lefs Curiofity. The Evangelifts had things
of far more Importance to relate. In feve-
ral places the Scriptures aflure us not on-
ly of a future State, but of the feparate Ex-
iftence of the Soul , without which a future
State is fcarce conceivable. Chnft's telling
the penitent Thief that he fhou'd that very
Day be with him in Paradife, is a plajn Luk. xxiii.
Proof of the Soul's exifting in a feparate **'
State : otherwife the Souls of Jefus and the
Penitent, cou'd not have been in that hap-
py State which is meant by Paradife. St.
Paul's defiring to depart out of this World, phu. i, i3 .
and to be with Chrift, which he thought
was far better for him than any thing in
this World, is a Demonilration that he
believed his Soul (that is, he himfelf) fhou'd
be with Chrift) as foon as he departed this
Life.

M. Can you tell us where the Soul of Diftt ft p>
Lazarus was during the four Days of his 34-
Burial ? I can't poflibly conceive any thing
elfe than that either he was not really dead :
or that his Soul dyed with him ; or went
to a bad Place : elfe he had never abfcond-

ed



222 A Conference uf on

SECT.V. ed for fear of the Jews, as if he was uit^
willing to dye again , and return to the
Place whence he came.

N. Tho* he might be willing enough to
dye again ; Duty and Prudence required
him to preferve his reftored Life till Pro-
vidence fhou'd call him to refign it. By his
Death he cou'd only once give a Teftimony
to his own Refurrection, and thereby to the
divine Authority, and Doctrine of Jefus :
but by prolonging his Life he cou'd more
effectually bear the fame Teftimony ; and
at laft feal it with his Blood, if needfuL
So that his avoiding the Rage and Vio-
lence of the Jews was no Proof either of
his having been in a bad Place when he
dyed ; or of his being unwilling to depart
again to that far better State which St.
Paul wilh't for, and yet patiently waited
the proper time for his Departure. To
fuppofe that Lazarus was not dead, is ri-
diculoufly abfurd. And to fancy that his
Soul dyed with him, is an inconfiftent and
contradictory Notion. If his Soul had actu-
ally dyed, or ceafed to be confcious, and
active, it cou'd never have been revived*
even by Omnipotence itfelf. You may as
well talk of recalling or repeating the fame
numerical Sound, or any paft Senfation. Ano-
ther Soul refembling that which you ab-
furdly fuppofed to dye, might be produ-
ced, or created-, but it cou'd not be the
very fame individual Soul. Activity, Life,
and Confcioufnefs are fo effent'ial to the
Soul, that without thefe, it is a mere ens
rat'wnis , a fotentia proxitna, an inconceiya-'

ble,



Our S A v i ou R'J Miracles. 223

ble, ufelefs, infignificant fomething^ we SECT.V.
know not what ; which Mr. Locke fome
where calls a bare Being : fomething that is
a-kin to the Schoolmen's Em tranfcendendale.
That great Philofopher fancyed that the
Soul (or the Body rather, according to him)
lofes all Confcioufnefs, and Thought, when
it falls afleep ; and has the Power of
thinking fuper added to it, or reproduced,
the Moment it begins to awake. But he
did not confider that if a wicked diforder-
ly Soul loft all Thought, Life, and Con-
fcioufnefs, (and therewith every vicious Ha-
bit} in Sleep -, it cou'd not poflibly be re-
newed, or revived again. For, who fhou'd
animate and enliven it, by reftoring to it
that Confcioufnefs which is the Subject and
Principle of Life, Activity, and every Per-
fection ? Almighty God cou'd not repro-
duce fuch loft Confcioufnefs ; without be-
ing the immediate Author of thofe vicious
Habits^ and diforderly Inclinations that are
infeparable from a wicked Spirit, while it
continues wicked. The Soul itfelf cannot
be the efficient Caufe of its renewed Con-
fcioufnefs every Morning : for, till it be-
comes confcious, it cannot act at all. Nor
is it poflible to aflign any other Caufe that
is able to produce fuch a glorious Effect
as reftoring loft Confcioufnefs dayly ; which
is indeed the fame thing as creating a Soul,
or an active confcious Being. Hence it fol-
lows that the fame individual continued Con-
fcioufnefs of Being, cannot poflibly be repro-
duced : therefore, it is never loft : therefore,
the Soul always thinks-:- or is always con-
fcious,



224 A Conference ufon

SECT. V. fcious. And the Refurreftion of thofe whom
Jefas brought again from the Dead, is a De-
monftration, even to Senfe, that the Soul
doth exift feparately from the Body. So
that, in every refpeft, the perpetual Life,
and Immortality of the Soul is brought to
Light by the Go/pel : and the Demonftrations
of this Truth, that we have from Reafon
and Experience, are confirm' d by unquefti-
onable Facts.

M. I can make nothing of thofe fine-
fpun metaphyfical Cobwebs that you call
Demonftrations of the Soul's Immortality.
An immaterial Subftance is mere Jargon : a
negative, inconfiftent, unintelligible Notion.
I'm fure I have a Body : but no Man can
tell whether what you call my Soul be any
thing elfe than a Modification of my Body ;
a Power refulting from the Motion of Ani-
mal-fpirits moving in a fitly-organized Sy-
ftem of Matter.

N. The true and proper Definition of a
Spirit is, " an active, rational, confcious,
" felf-determining Being." Thefe are all
pofitive Ideas : and they are as clear and di-
fiinft as Confcioufnefs can make them. I
am as certain that my Soul is not corporeal ;
nor a Power refulting from any Compofttion t
or Motion, of Matter -, as I am certain that
a Circle is not a Triangle : and that a Scarlet-
colour, is not the Sound of a Trumpet. The
Ideas of Mind, and Matter are intirely di-
ftint and oppofite in their Nature, and
Proper tys. No two Things whatever can
be more incompatible, and inconfiftent, than
the fubjeft of folid Extenfion, which is fi-
gured,



Our SAVIOUR'/ Miracles. 225

gured, , divifible, and inert; and the fub- SECT. v.
jecl of thinking ; which is (and muft necefia-
rily be) indivifible and felf-adlive. There-
fore Matter i which, of itfelf, is inert, figured
and divifible* can no more become coiifcious
(or have the felf-aftive, indivifible, bound-
lefs Power of thinking fuperadded to it,)
than a Square can become round , a Storm
grow angry ; or Lightning be thoughtful. Now
fince Conlcioufnefs is a felf-aftive indivifible
Power ; it follows that the fubject (or im-
mediate fupport) of Confcioufnefs, that
is, the confcious Being, muft be ftriclly,
numerically one^ fimple, and indivifible :
therefore, it muft be incorruptible; and
therefore, immortal; whether it be extended
or not.

M. What can you mean ? It is impofllble
that the Soul mou'd be material ; and
yet immortal too.

JV1 You feem to be frighten'd at this
Paradox : but it may certainly be true ;
if by material^ you mean indivifibiy ex-
tended^ or indifcerpibly expanded. .For,
it is not the extenfion of Body, that makes
it corruptible ; but its being d'vvifiUc.
So that if there be any indivifible Atoms
(which can fcarce be doubted) they muft
be incorruptible. And if the Soul were
fuppofed to be indivifibiy extended^ as
fome Atoms may be ; it muft ftill be in-
corruptible ; and therefore immortal. In-
fidels therefore can have no well-grounded
Hopes of Annihilation at Death: fmce the
Soul, whether indifcerpibly extended, or
not -, whether it be fuppofed to be, in
this Senfe, material, or immaterial, muft

neceffa-*



226 A Conference ufon

SFCT.V. necefiarily be indiviftble ; and confequendy.

^Of^ incorruptible, and immortal.

T. Gentlemen, you feem now to have
quite loft fight of the Subject you were upon.
You are got into the very depth of Me-
taphyficks, while you were arguing about
the Credibility of Facts.

N. Mr. W. led me off from the Point
before us, by his laft Objection \ which
fuppofed either that Lazarus was not really
dead , or that his Soul dyed with him.
To mow you the Abfurdity of this laft Sup-
pofition (which is one of the fundamental
Points of Infidelity,) I was infenfibly
drawn-in to mention fome Proofs of the
Soul's Immortality.

jTl Such Digreffions are fometimes un-
avoidable in Converfation. I think you
have had fewer than I ever obferved in
fo much Difcourfe. And fmce thofe few
you fall into are always ufeful, they are
on that account the mere excufeable. In-
deed I fliou'd fcarce have interrupted you
fo foon, but that your Speculations grew
too refin'd and abftracted for my Appre-
hehfion. I like Notions that are more
adapted to common Capacitys j and that the
Imagination can lay hold of. You will pro-
ceed now Mr. M. with your Objections.

M. I think the Character and Condi-
tion of the three Perfons whom Jefus
rais'd to Life, furnim a juft Objection a-

Kft. v. P. gainft tne Truth of thefe Storys. Where
was the Wifdom of chufing thofe three
above others to that Honour ? Inftead of
the obfcure Youph of whom we know no-
thing,



Our S A v I o u R'J" Miracles. 227-

thing, one wou'd think Jefus fhou'd rather SECT. V.
have raifed John the Baptifl to Life. A ^Q^f
Perfon of greater Merits, and more worthy /.
of Cbrift's favour cou'd not be. If he cou'd
raife any from the dead, he wou'd furely
have raifed him ; and why did he not ?

N. The' Baptift's proper Office was ex-
prefsly foretold by the Prophet Malachy. ch. in. r.
He was appointed to be the Fore-runner & 1V ' y>
of Chrift^ to prepare the way for his com-
ing: not to be his Difciple, or Apoftle*
He had fully and faithfully difchafged this
Office j and fuffer'd fufficiently. If Jefus had
raifed him to Life, and imployed him in
Preaching the Gofpel ; this wou'd una-
voidably have fubjected him to a fecond Mar-
tyrdom. And Infidels wou'd then have
faid, that " it was hardly a good work in oifc. r p.
" Jefus to recall [the Baptijt's] Soul from 34
c Happinefs, to the Miferys and Troubles
tc of this wicked World ;" of which he en-
dured fo large a fhare before.

M. But why were thofe three whom Jefus
raifed, or any of them, preferred to ot-her Dirt.- f . &
Perfons of a different Age and Condition "
in the World? Jaifus's Daughter was an
infignirkant Girl, of twelve Years old.
Perhaps the Widow's Son was not old-
er : and his Life was of no more Im^
portance to the World after, than before,
his Refurretflion. And tho s Lazarus was
Jefus's Friend ; yet many fitter Perfons
might have been chofen for the Manifefta-
tion of his Wifdom and Goodnefs, and the
Converfion of Unbelievers. Inilead of a
Boy, and a Girl, and even of Lazarus, who ibid. ? . 24.-
2 were



228 A Conference upon

S.ECT.V. were all of no confequence to the Publick
sxOTN> either before, or after; I fhou'd think
Jefus ought to have raifed an ufeful Ma-
giftrate, whofe Life had been a common
Bleffing ; an induflrious Merchant, whofe
Death was a publick Lofs ; a Father of a
numerous Family, which depended on him for
a comfortable Subfiftence. The railing fuch
Perfons wou'd have procured Jefus the
Applaufe as well as the Wonder of the
World.

N. The little worldly Advantages that
might accrue to the Friends or Acquain-
tance of the deceafed, were but accidental
Circumftances attending the Miracles that
Jefus wrought in raifing the dead. In
chufing proper Perfons, he may juftly be
fuppofed to have had a view rather to their
Probity, and good Difpofitions, than to
their outward Condition and Rank in Life:
there being often as worthy Perfons in
obfcure and private Stations, as in the
higheft. And we may reafonably con-
clude, that the main defign of thefe Mi-
racles was 'better anfwer'd by raifing thofe
three Perfons he chofe, than it cou'd have
been by raifing any other. Two of them
were fo far from being obfcure infigriificant
. Perfons, that they were perhaps the very
fitted he cou'd have pitch't on. And the
third, (I mean the Widow's Son) might be
fo too. He was probably a hopeful Lad,
diftinguim't by his good Qualitys, and pro-
mifing Difpofitions, more than by his out-
ward Circumftances : and more likely to
become a pMuk Bleffing^ than fome rich

Mtr-



Our S A v I o U R'-T Miracles. 229

Merchant, who might at once promote SECT, v.
Trade and Wickednefs with great Induftry. ^^\^
But whoever he was, perhaps the publick
occafion, and vail number of WitneiFes
then prefent, might (among other Reafons)
determin Jefus to raife this Youth. Be-
fides the great Company that attended the Luk. vu.
Funeral ; Jefus had many of his Difciples vVr. H.
(or frequent Hearers) imtb him ; and muck ^ uk - vi -
People. So that a more proper occafion for ch. xix. 37.
exerting his divine and beneficent Power
cou'd not have offer'd. Had he only en-
deavoured to comfort the afflicted Mother
with a Difcourfe on the Pleafures of Abra- ^ fc< f- P-
ham'j Bofom, where /he might foon hope to
meet her Son ; you wou'd have told us
that this was but an artful way of con-
cealing his want of Power to raife the de-*
ceafed : and that on fuch a folemn occa-
fion, before fuch Crouds of WitnefTes,
fuch a fair opportunity prefenting itfelf ; at
an accidental meeting of the Corpfe, where
there cou'd be no poflible Sufpicion of
Fraud, or Collufion ; it was much fitter
for a divine Prophet and Worker of Mi-
racles to revive at once a difconfolate
Widow, and her dead Son, than merely
to give her a cold Lecture upon Patience,
and Refignation. 'This (you might juftly
have faid) muft have been an unexcepti-
onable Miracle : and you wou'd have ha-
rangued upon the Neceflity and great Ad-
vantages of it. But becaufe this was real-
ly the Cafe, the Miracle, however flu-
pendous, is now depretiated, and reprefent-
ed as needlefs and improper. So cjifficult
Q.3 is



230 A Conference upon

SBCT.V. is it, and indeed impoffible, to prevent
X *-""V N -'' cavilling and frivolous Objections. But
to proceed : Jairus was a Man of Note and
Diftinction, and a Ruler of the Synagogue i
and the raifing his Daughter to Life, was
the fame thing as raifing himfelf. His
Life might depend on her's : and her Re-
furrection might tend as effectually to con-
vince him and others of Cbrift's divine Au-
thority, as if he himfelf had been raifed.
Befides he had apply'd himfelf to Jefus
Luk.viii.4i. with the greateft Refpect and Earneftnefs :
fo that in this cafe Jefus had no Choice ;
feeing he never rejected any Perfon that
came to him for relief. As for Lazarus*
you cannot doubt of his being a proper
Perfon to be rais'd. He was a particular
Friend whom Jefus loved: and for that
Reafon we may conclude he was a worthy
good Man. And he was fo far from be-
ing obfcure, that he feems to have been a
Perfon of Figure and great Wealth. For
befides the hofpitable and friendly Recep-
tion he gave to Jefus and his Difciples
who went often to Bethany , we find his
.Sifter Mary, who lived with him, poured
a Box of precious Ointment: upon Jefus,
(as a mark of her Refpect,) that was worth
* _seeMr. * nine Pounds. Befides , he lived near Je-
\ johl'xi'. rufalem, and had |] many Friends there ;
who came to condole with his Sifters up-
on his Death: and they, happening to be
Witneffes to his Refurrection, were there-
by induced to believe in Jefus. The
" Ruler's Daughter, and the Widow's Son
were both Toung indeed : but that is fo far

from,



Our S A v LO u aV Miracles. 231

from rendering them injtgnificant, or im- SECT. V.
proper to be raifed ; that for this very
Reafon, they were not only more pro-
per than old Perfons, but fitter too
(all other Circumftances being fuppo-
fed equal) than the middle-aged, to be
raifed to Life : becaufe according to the
Courfe of Nature they were likely to
continue longer in the World, to be
the living and lading Monuments of
Cbrift's divine Power and Beneficence.
So that, in every refpecl, the three
Perfons whom he raifed, feem to have
been as fit as any he cou'd have cho-
fen.

M. Whatever they were, none of them D <c. ; p-
had been long enough dead to convince * 7
us of Jefus's miraculous Power in raifing
them. Jairus's Daughter was but newly
expired, if at all dead, when Jefus brought
her to Life again. Jefus himfelf faid fhe
was only afleep. And it is not impoflible
but the paffionate fcreams of the by-ftandejrs
might fright her into Fits that bore the
appearance of Death: why elfe did Jefus
turn thefe inordinate weepers out of the
Houfe, before he cou'd bring her to her
Senfes again? And why did he tell her
Parents fhe was only afleep, but to com-
fort them with the poflibility of his a-
waking her out of it? Is not this de-
ilructive of the Miracle -, and making no
more of it than what another Man might
do?

N. Unlefs we knew how far Jairus's
was from the Place where he found



2 3 2 A Conference upon

S.ECT. V. Jefus, we cannot determin bow long his
v ~"~ v "" v *- > Daughter had been dead, when fhe was
brought to Life again. She probably dyed
fome Hours at lealr, before Jefus came tq
her -, and perhaps the Day before. Her Death
had no Appearance of Fits, or Swooning :
but muft have come upon her by Degrees,
after a languiming Sicknefs. Her Father
expected her Death when he left her : for
iuk. viiL he told Jefus that fhe then lay a dying,
when he begg'd Him to come and heal
her. The Noife, Weeping and Tumult that
the by-flanders made, were occafiotfd by
her certain Death : but cou ? d not pofiibly
be the Caufe of it. The Room they
were in was probably too clofe ; and the
Air too grofs and thick for the Girl to
breathe freely in, after fhe was brought
to Life : and for that reafon Jefus might
remove the Croud of officious Mourners.
In * Scripture Death is fo often called
Sleep, that nothing can be inferr'd from
"Jefus's faying the Girl flept. Stephen is
fhid to fall aflesp when he was itoned.
* ch.vii.ii. And * Job and I] Daniel c&\\ Death a fleepin? in
the Dj.

T. But in the prefent cafe Jefus oppofes
Sleep to Death : for he faid, foe is not dead,
but Jleepetb : which is the fame as fay-
ing that fhe was not really but fetmingly
dead.

N. He faid the fame of Lazarus in ef-
feft : that his Sicknefs was not unto Death :
that he Jlept ; and that he wou'd go and

awake

* See I Cor. xr. 6, 10, I Tbef. vf. 13, 15.



Our SAVIOUR'/ Miracles. 2 3 5

him out of deep. But he explain'd SECT.V.
his meaning afterward : and the Sequel of ^V
the Story mows that Lazarus was certain-
ly dead. In both Cafes, Jefus meant the
fame thing : that Lazarus and the Ruler's
Daughter were not finally dead, as others
are ; fo that they cou'd not be brought
to Life till the general Refur reft ion : but
that tho', for the time,' they were truly
dead; he wou'd as eafily and certainly re-
ftore them to Life again, as he cou'd
awake one that was only afleep. When he
told thofe that mourn'd over the Ruler's
Daughter, that me was not dead, but afleep ;
they laught at him with fiorn ; knowing (or
being fure) that Jhe was truly dead. And
they might know it as certainly as any
thing erfe that is the Object of Senfe. For,
tho' ignorant and unexperienced People,
who have not feen many dye, might pof- 1 -
Jibly think one dead who is flill alive : yet
the common effects and natural figns of
Death are as evident and vifible as other
familiar Things are. And tho' it may
fometimes feem doubtful for a Minute or
two, whether a dying Perfon has actually
expired^ or not ; the doubt is foon removed :
and thofe who have the right ufe of their
Senfes, are foon convinced that the Body
they fee lying before them, has none at
all.

M. It is probable that the Name ofDifc.?. p.
Jairus is only fictitious : and that there was 3 *'
no fuch Perfon among the Jews : becaufe
it is plainly intimated in the Gofpels that

none



^ Conference upon

none of the Rulers of the Synagogues
confeffedly believed in Jefus.

N. The Evangeli/ls do not fay that.J^/raj
confej/edly believed in Jefus. He might at
firft look upon Cbrift as a great Prophet
who wrought many Miracles, and wonder-
ful Cures ; without believing him to be
the Meffidh. This was the very Conclu-
fion that the Multitude naturally drew

j.uk.vii.i6. f r om his raifing the Widow's Son: they
glorify'd God, faying, that a great Prophet
was rifen up among them : and that God had
uifited his People. But perhaps Jairus, af-
ter the raifing of his Daughter to Life,
was thorowly convinced of Chrijl's di-
vine Authority ; and became his Difci-
ple. There is nothing in this Suppofiti-
on inconfiftent with any thing that St.
John fays. The chief Priefts and Pbari-

joh.yii^s. fees to overawe the People, ask't them if
any of the Rulers or of the Pharifees be-
lieved in Jefus: which intimates that they
knew of none of their Leading-men that
believed in him : or rather that they pre-
tended, not to know of any. But the fame

ch.xu. 42, Evatjgelift affures us, that even among the
chief-Rulers many believed on Jefus ; tho',
for fear of the Pharifees^ they did not confefs
him openly, left they Ihou'd have been ex-
communicated.

pifc, j. p. M. If this Story of raifing Jairus's
Daughter were literally true ; and Jefus
was going to work fuch a Miracle, he
fhou'd not have caU'd her Death, Jleep : but if
others had thought her only in a fwoon, he
ihou'd firft have convinced them that Ihe

was



Our S A v I o u R'J Miracles. 235

was certainly dead before he did the great SECT.V.
work upon her. WV>*/

N. You mufl own that his calling her Death
onlyjleej), look't very honeft and undefign-
ing. He feemed to have had no view of
magnifying his wonderful Power; or of
fprcading his Fame. If the Girl had been
only in a fwoon, or a lethargick State,
a Deceiver wou'd have endeavour'd to con-
vince the by-ftanders that fhe was really
dead. But Jefus was fo far from any
Fraud, that he ufed an Expreflion which
might have led them into a quite contrary
miftake, if they had not known, that fhe
was certainly dead.

M. But why did Jefus turn the People out Difc. f. p.;
of the Hottfe before he wou'd raife her? J 7-
The more Witnefles are prefent at a Mi-
racle, the better it is attefted ; and the
more readily believ'd by others. And who
fhou'd be prefent at the Miracle rather
than thofe who disbelieved the divine Power
of Jefus ?

N. He did not turn them out of the
Houfe, but only out of the Room where
the Corpfe lay. It is faid indeed that when Mar. ix. if.
the People were put forth, he went in. But
it plainly appears that they were only put
out of the Room. For, tho* he was alrea-
dy come into the Houfe, and faw the Min- ver. *j.
ftrels, and the People making a Noife, be-
wailing the Deceafed ; yet in the next Verfe
it is faid, that he went in, and took her
by the Hand: and St. Mark tells us that ch. v. #,
after Jefus was come into the Houfe, and
faw the Tumujt ; he put them all out ;

and



2 3 6 A Conference ufon

SECT.V. and then entered in where the Damfel



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 17 of 31)