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 4 of 31)
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But it is not fo always. Nor is this more than
fometimes happens in a tacite Permifiion. For
there may be fuch a tacite Confent to an Action
as includes an Approbation of it. And a for-
mal Confent may be given in Words to an Ac-
tion that we do not approve of. But then the
exprefs Permiflion relates only to the Liberty of
the Agent, and the Exiftence of the Action ;
which the Perfon confenting agrees not to hin-
der, or prevent. Thus when Jefus faid to yu-
dasy what thou doeft (or art about doing) do quick- JM&|2
ly i he cou'd not be fuppos'd to approve of Ju-
das's betraying him : but the confent he here
exprefs't was only a bare Permiflion, which im-
ply'd an Afiurance, that he wou'd not hinder
the Execution of his ill Defign ; tho* he cou'd
eafily have hinder'd it. Thus too in the Cafe
of Abab and his falfe Prophets 3 when a Spirit is J^ 1 ' 1 ***"


1 8 A Conference upon

SECT. I. reprefented by Micaiah {landing before the
V'V^ Lord, as offering himfelf to go forth, and be
a lying (or deceiving) Spirit in the Mouth of
Ahatfs Prophets ; the Lord faid tbou Jhalt (or
rather, tbou wilt'} perfwade him, and prevail al-
fo : go forth ', and dofo. Here the Almighty is
reprefented as confenting to the lying Spirit's
defign to deceive Ahab : and even as employing
him in it.' And yet the plain Intent and Mean-
ing of this Vifion, or Parable, is only to mow
that the Lord permitted Abab's Prophets to de-
ceive him. Now, as the Lord's faying to the
lying Spirit go forth and do fo^ does not imply
his Approbation of the Deceit, but only his
Confent to permit it, or not to hinder it : fo
Chrift's bidding the Devils go (when they alk't
his leave to enter) into the Herd of Swine, does
not necefTarily imply ^Approbation of the act ;
but his mere Permijfion of it. However, if he
had propofed it ; or by any immediate Aft of
his own had deflroyed the Swine, he might have
lawfully done it, as I obferved before : or have
inflicted any greater Punifhment upon the Ga~
darenes, that Juftice and Wifdom might direct,
err. t. P . M. When our Saviour was brought before
Pilate to be arraign'd, try'd, and condemn'd,
Pilate put this Queftion to the Jews, faying,
What Evil bath be done ? If both, or either of
the Storys we have examin'd had been literally
true of Jefus, there had been no need of falfe
Witnefles againft him. The Merchants of the
Temple were at hand to have fworn that he was
the Author of an Uproar and Riot againfl Law
and Authority. And the Swine-herds of the
Gadarenes might have depos'd that they had
loft 2000 Swine through his Fafcinations. But
for this Reafon, if no other, that no fuch Crimes
were laid to his Charge, I believe little or no-

Our S A v i o u R *s Miracles] 2. 9

thing of either of the feemingly miraculous Sto- SECT. I.
rys before us. s^v^*^

N. If either of thefe Actions had been dif-
agreeable to the Jews i and juft Matter of Com-
plaint againft Jefus ; it wou'd have been in vain
for them to have charg'd him with fuch Offences
as were not Capital. They were refolv'd to put
him to Death : and becaufe they cou'd not juft-
ly lay any capital Crime to his charge ; they
fought for falfe Witneffes againft him j and
were forc'd at laft to make his owning himfelf
to be the Meffiab, or the Son of God, a Crime,
and the Caufe of his Condemnation. But there
was fo little Reafon to expect any fuch Accu-
fation as you imagin wou'd be brought againft
him ; that if he had thought fit to make any
Defence for himfelf, or any Apology for his
Conduct ; he cou'd not have done it more ef-
fectually, than by pleading the merit of thofe
very two Aftions, for which Mr. W. abfurdly
thinks he might have been accufed. Nothing
cou'd be more reafonable, and fit, and popular
too, than his driving out thofe Buyers and Sel-
lers who prophan'd the Temple of God, by
making it a Houfe of Merchandife. And his
confenting to let the Devils deftroy a great Herd
of Swine that were an Abomination to the Jews Ifa - i*vi- 3.
cou'd not be reckon'd any Offence at all. Cou'd 2/ *
they impute it to him for a Crime, that he vin-
dicated the Sacrednefs of their Temple ; and
acted according to their Law in difcouraging
and punilhing thofe that profaned it ? Or cou'd
their Law condemn him for confenting to the
Deftruction of thofe unclean Creatures which it
did not permit them to ufe ? Thefe are abfurd Jj^ X j.- y 7-
and inconfiftent Suppofitions.

r, Mr.

jd A Conference upon

SECT. I. 5T. Mr. M. have you any other Objection

VXYV to propofe againil the literal Senfe of this Mi-
racle ?

M. No, Sir, I have fhown you that it is
clog'd with infuperable Difficultys.

Mat^vn.i. T. Well -, the Miracle of ChriJPs Transfi-

LukS'Ts. guration on the Mount is next to be confi-
' der'd.

Difc. i. P . M. That is the' darkeft and blindeft Story
of the whole Gofpel -, which a Man can nei-
ther make head nor foot of. We muft not fay
there is nothing in the letter of this Story, be-
caufe St. Peter tells us, he was an Eye-witnefs
ofjefus's Majefty ; and faw his Glory on the
Mount ; and heard the Voice out of the Cloud.
But what do -Divines mean by his Transfigura-
tion ?

N. They mean what the Evangelifts relate ;
that his Face fhone as the Sun : fo that the ve-

Luk. ix.a$. ry falhion of his Countenance [TO tlhs T srgoo-w-
TTS auT?, the Form (or Appearance) of his Perfon,}
was alter'd : and that his Raiment was not on-
ly white as the Light itfelf, b\i\.Jhining and gli-

flf. And do you think this is enough to de-
monftrate that Tranfa<5Hon a miraculous Tranf-
figuration ?

N. The Miracle did not confift merely (nor
chiefly) in the glorious Appearance of Cbrift's
Perfon ; but likewife in the Voice that came
from Heaven ; and in the appearing of Mofes
and Ellas in Glory ; and their talking with Je-
fus. But I think the Change of his outward
Form was truly miraculous.

Difc. i. p . M. Every Philofopher knows that the Re-
flection of the Rays of Light will change the
Appearance of Colours, and to none more than-
Whitenefs. And Sceftich will fay it is no won-

/ der

Our SAVIOUR'.? Miracles. 3 i

der if the Countenance of Jefus look't rubicun'd SECT.!.
when the Sun might mine upon it. ^^\r^f

N. The loweft Notion that we can fuppofe
the Apoftles had of this Transfiguration ofje-
fus is, that his Countenance and Raiment, and
his whole outward Appearance was fo alter'd as
to feem very different from what it had ever
done before. They muft often have feen the
Sun mining both upon his Face, and his Cloaths.
Such a very common thing cou'd not have fur-
prized them. And if his glorious Appearance
on the Mount had had no more in it, they
cou'd not poMibly have called this a Transfigu-
ration ; nor have ufed the Epithets of exceed-
ing white, /jining, and glijlering. Any-one that
has common-fenfe muft perceive a vaft diffe-
rence between the Sun's mining upon the Face
of Jefus ; and his Face's mining as the Sun, See Exod;
with a dazzling Luftre and Splendour. ^" v * **

M. But why cou'd not this Miracle have oift. i. p.
been wrought in the Valley as well as upon a ***
Mountain ; whether Jefus and his Apoftles
went up to work it ? Infidels will fay it was
for the Advantage of a Cloud (which often
moves or refts on the Tops of Mountains) to
play his pranks in.

N. On this occafion Jefus did only what was
ufual for him. He often retired to a Mountain see Mate.
to pray. And St. Luke tells us that he did fo JJJk.Vi. i*.
now : and that as be prayed, the Fajhion of his J oi) - * /
Countenance was alter'd. But of what ufe cou'd
a Cloud have been to Jefus in his Transfigurati-
on ? It muft have intercepted the Rays of the
Sun, and hinder'd the Reflection of them from
his Face and Raiment ; which you think was
the Caufe of their Jhining.

M. We find in Fact however, that a bright
Cloud over-madowed him and his Difciples :


3 2. A Conference uf oh

SECT. I. and this is reckon' d a part of the Miracle , tho*
^V" ' we fee bright Clouds every Day without the
leaft Wonder or Surprize.

N. If that bright Cloud were fuppofed to be
no other than what is common and natural,
this cou'd not leffen the Miracle. For, if in
any miraculous Event we fuppofe a Concur-
rence of fome natural Caufe, or Circumftance ;
the very Knowledge of thztfecret Caufe, or Cir-
cumftance mud be fupernatural. For inftance,
Mt. xvii. if we fuppofe the Piece of Money that Peter
found in the Mouth of the Filh, to have been
a coined Piece that the Filh had accidentally
met with and fwallowed, (for I fee no Necefii-
ty of imagining it to have been miraculoufly
created ;) this cou'd not hinder that Tranfacli-
on from being a~ real Miracle : becaufe it was as
fure a Proof of a divine Power and fupernatu-
ral Knowledge in Jefus to know that the Piece
of Money was in the Mouth of the Fiih , and
that the Filh was then prefent, and wou'd be
caught on Peter's Hook ; as if there had been
no Concurrence at all of any natural Caufe, or
Accident, in this Tranfaction. In like manner
if the bright Cloud that over-fhadowed the Dif-
ciples had been natural, (which there is no Rea-
fon to think,) and that Jefus , when he went up
to the Mountain, knew that fuch a Cloud wou'd
happen to come over the Difciples, at the ve-
ry time when Mofes and Elias were talking
with him ; the Tranfaftion itfelf wou'd Hill be
undoubtedly miraculous : fmce without having
Recourfe to the divine Power, it is impoffible
to account for the Transfiguration or glorious
Appearance of Jefus, thediftincl Voice coming
down thro* the Cloud , and the Prefence of
Mofes and Elias talking with him. I cannot
but obferve that there cou'd be no room for


Our S A v I o u iCs Miracles. 3 3 '

fufpecting any Pranks (as you call them) or SECT. I.
juggling Tricks here : For, as any natural Cloud W "V > ~ '
wou'd rather have hinder'd, than help't to pro-
duce, the glorious Form in which Jefus appear-
ed on this occafion ; fo the bright Cloud that the
Evangelift fpeaks of, (whether it was natural, or
not) did not appear till after the Difciples had
feen not only the Glory of Jefus, but Mofes and
Elias too; whom they beard, as well as faw
talking with him.

M. You will give me leave to obferve in my
turn, that the Difciples did not hear the Voice till
they were overfhadow'd by the Cloud ; and fo
frighted, that they probably knew not what they
heard, nor whence the Voice came. We know oifc. i. p.
that in thefe our Days, fome jugglers are ftrange 4I
Artiftsat the Imitation of a Voice ; and can make
it feem to come from afar off, when it is utter'd
clofe by us.

N. Every part ofjefus's Conduct was the far-
theft imaginable from all Appearance of Fraud
and Impofture : fo that none can fufpect him
of any fuch Thing, but thofe who are influ-
enced by Malice, or the groffeft Prejudices.
We cannot wonder that the Difciples were afraid
when they enter'd into the Cloud, and heard an
awful Voice pronounce thefe Words ; this is my
beloved Son in whom I am well pleafed : the very
fame Words and divine Voice that came from
Heaven, at his Baptifm ; where there was nei- Matt.iii.i*
ther Mountain, nor Cloud. But whatever Aw I7 '
and Dread the Apoftles had upon them, they
cou'd not poflibly be miftaken as to the Words
they heard j and the place that the Voice came
from. It came out of (or, down through) the
Cloud. And St. Peter who heard the Voice
himfelf, and beft knew how to defcribe. it, af-
fures us, that it came from Heaven. Nor is
D there

34 A Conference upon

SECT. I. there any difficulty in conceiving that the di-
\^y~^ vine Voice might be plainly perceived to defcend
from Heaven, throng the bright glorious Cloud
^ that overfhadowed them. St. Peter's Words
a p. ;. i<5, are very remarkable: " For we have not fol-
1 7> '8. <t \ ow >ft cunningly devyfed Fables, when we
made known unto you the Power and Co-
ming of our Lord Jeftts Chrift , but were Eye-
ivitnejjes of his Majefty. For he received
e from God, the Father, Honour and Glory,
when there came fuch a Voice to him from
the excellent Glory > ttiis is my beloved Son in
" whomlamiaellpleafed. And this Voice which
" came from Heaven, we heard when we were
* c with him on the holy Mount". But it was
not this miraculous Voice only that the Apoftles
heard ; but the Voices like wife of Mofes and
Elias, whom they faw in their Glory, while
they talk't with Jefus. So that there cou'd be
no Poffibility either of Fraud, orMiftake, in this

i. p. M. Was it in their own proper Perfons that
Mofes and Elias appear'd ? Or were there only
two Speclres or Apparitions in refemblance of
them ?

N. There is no reafon to doubt, but the
Perfons whom the Apoftles faw were Mofes
and Elias themfelves. We know not what par-
ticular Form they had : nor cou'd it be of any
life to know it. For it is not the Body, or
outward Form, but the Soul, that conftitutes
the Perfon. And whatever outward Form the
Spirits of Mofes and Elias afiumed, they muft
ftill have been the very fame individual Perfons.
St. Luke tells us that they appeared in Glory :
and that is all that we know of the Matter.

M. It

Our S A v I o u R'-T Miracles. 3 $

M. It is faid they were talking with Jefus : SPCT.I.
what then did they talk about ? The three J^pf
greateft Prophets and PhilofopherS of the Uni- 44' c '
verfe cou'd not poffibly meet and confer toge-
ther, but on the moft fublime, ufeful and edi-
fying Subject. It is ftrange that the Apoftles
who overheard their Difcourfe, did not tranf-
mit it to Pofterity for our Edification and

N. No doubt the dayly Difcourfes of Jefus
himfelf were upon very fublime, ufeful, and
.edifying Subjects : and yet the Evangelifts
have recorded but very few of them : fcarce fo
much in all, as he might have utter'd in two
or three Hours. We cannot wonder then that
they have not related the Difcourfe that Jefus '
had with Mofes and Ellas. It is probable that
it concern'd himfelf only. For St. Luke tells
us they talk't of his Departure (or Exit} which
he was, in due time, to accomplijh at Jerufalem.
When he was in his Agony in the Garden^ an
Angel was fent to him from Heaven toftrengthen Luh nil*
and fupport him. And it is not unlikely that 43 '
it was partly with the fame view that Mofes and
Ellas now appeared to him j to prepare, ani-
mate, and encourage him to go thro* the ter-
rible Scene of Sufferings he was to undergo at
his Death , in hopes of that tranfcendent Ho-
nour and Glory of which he had a Pledge and
Foretafte, at his Transfiguration.

M, Our Tranfiators have miftaken the rnean^ &&. , p
ing of St. Luke's Words; tAeyov tvi'i |oJcv otvrS ***
w cjueAAe 7rM(>ovv which wou'd be a Barbarifm,
if they fignify'd (according to our Tranflation)
that they fpake of his Deceafe which he jhou'd ac*
compli/hyou muft therefore look for a more
proper Conftruction of thzEvangelift's Words ',
or we muft remain quite in the dark as to the
- D 2 Subjeft

3 6 A Conference upon

SECT. I. SubjecT: that Mofes and Ellas talk't with Jefus

N: "EO^O? is not us'd not only by St. Peter ;
but by feveral other Writers, to fignify Death,
or a departing out of the World. And it is
with a fmgular Propriety here apply'd to Jefus ;
becaufe it feems to allude both to his Death., and
his Afcenfion ; to his Departure out of this Life,
and his Deliverance from the Sufferings he was to
accomplifh, (or finijfj) at Jerufalem ; and to his
Departure out of the World, at his Afcenfion into
Glory. St. Luke's Words might be ftriftly
render'd thus ; /^^ (viz. Mofes and Elias) de-
fcrWd [the Circumftances of] /j Departure,
'which he was ^o accomplijh at Jerufalem. In
this Senfe Agj/^v is us'd by St. Paid, in Rom. iv.
6. and even in the common Signification, the
correfteft Writers ufe it with an Accufative, as
the Evangeltft does. I think t|o<JW Ihou'd be
render'd rather by [Departure] than \Deceaje\\ be-
caufe it equally comprehends the Death of 'Jefus ,
and his Afcenfion into Heaven : which was pro-
bably now reprefented and defcribed to him in
the flrongeft manner, both by the Glory of his
Transfiguration itfelf, and by thedifcourfe of Mo-

Heb.xii. 2. fe s a nd Elias ; that by having the Joy and Glory
of his Exaltation fet before him, he might be the
more encourag'd and enabled refolutely to endure
the Crofs, and defpife the Shame of thofe Suffe-
rings he was to accomplifh and go through.

Difc. i. p. M. But what was the particular Ufe and Rea-

*** fon of this Miracle? Was it a Miracle only for

the fake of a Miracle ?

N. Tho' it might be chiefly defign'd for the
fake of Jefus himfelf ; yet it tended to the fame
end that other Miracles did ; namely to prove
the Truth of his divine Miflion. Mofes and
Elias appeared to bear Teftimony to him, and


Our S A v I o u R 9 s Miracles. 3 7

to do him Honour. Befides, it cou'd not but help SECT. I;
to remove or lefTen the Prejudices of the Apoftles ^W
in favour of the Mofaick Law, when they heard
Cbrift's divine Authority confirm'd by the
Voice of God himfelf, in the Prefence of thofe
two Prophets. And it is very remarkable that
thofe particular Words of Mofes's Prophecy ^- xvi "-
concerning the Mefliah^ Te Jk all- hear him ^ were
in the hearing of Mofes himfelf apply' d to Jefus,
by a divine Voice that folemnly acknowledg'd
him to be that Prophet whom Mofes foretold ;
the Mejjiah, or beloved Son of God ; and com-
manded us to HEAR HIM.

T. Perhaps it may not be fit for a Moderator
to appear as a Party in your Difpute : but if I
may venture to give you my Sentiments of the
Matter ; I cannot but think the whole Story has
very much the Air of thofe Dreams and Vifions
that the Prophets and other devout People
had of old. Peter was particularly fit for Vifions.
We have a remarkable one of his in the Afts. ch - x - ?
He went up on the Houfe top to pray : and
falling into a Trance, he had a very lively Vi~
fwn ; and a natural one too, confidering how
hungry he was : He faw Heaven open'd, and a
certain Veffel coming down to him, wherein
were all manner of Beafts, Fowls, and creep-
ing Things : and there came a Voice to him,
faying, Rife Peter, kill y and eat You know
the Story. And it is fo like that of the Transfi-
guration, that I cannot help thinking this a
Vifion too. For while Jcfus prayed, the Dif-
ciple, according to Cuftom, fell afleep. Peter
being a Man of a warm lively Imagination,
and an active Spirit, was moft likely to dream
(or fee) this Vifion of Mofes and Elias talking
with Jefus: and happening to look up, in
the midft of his Dream, but half-awake, he
D 3 might; -

5 B ^f Conference ufon

SECT. I. might fee the Sun mining full upon Jefus, and

^^T^ upon James and J0# the other two Difciples,
whom he might eafily miftake for Mofes and
Ellas , confidering the furprize and droufy Con-
fufion he was in, (which was fo great, that the

Luk. ix. 55- Evangelijl tells us, he knew not what be/aid^) and
might conclude that his Dream concerning
thefe two Prophets was a reality. And when
he came afterward to tell the other two Dif-
ciples of his Vifion , they having been afleep
too, might readily believe it to be a real Fact i
and fo might tell it to others as if they had
feen it themfelves. This view of the Cafe will
account for the whole Myftery of the Transfi-
guration. Jefus himfelf exprefsly called it a

M*t. xvii 9< Vifion : And I think I have given you a very
natural and confiftent Account of it.

N. Seeing you introduce this fanciful Ac-r
count of the Transfiguration with fome Re^
flections upon Peter's Vifion in the Afts ; I
fhall only obferve that it had nothing of a na-
tural Dream in it , but was really miraculous,
or divine: and thatP^r was convinced of this,
not only by the Nature and Circumftances of
the Vifion, but by a Series of Fafts that cor-

iS'vV??. refponded to it. The fame holy Spirit that
was the Author of his Vifion, explain'd it to
him i and fhewed him that he was no longer to
reckon the Gentiles profane, or unfit to be con-
vers'd with. What he faw and heard when he

V er - '> was i n a Trance, is related as a Vifion ; and ex-
prefly callM fo. But the Transfiguration is re-
corded in the fame way as other Facts in the
Gofpels are. Peter afiures us, that he and the

a T. i. i, two other Difciples were Eye-witneifes of it,
Mofes and Ellas appeared in Glory unto all the
three equally. So that it cou*d not be a Vifion
of Peter's only as you imagin. It is true, St.


Our S A v i o u R'J Miracles. 3 p

Luke fays that they were /^i^ wz//.? S/p : but SECT. I.
it was when they were awake that they faw the ^^f^
Glory of Jefus, and the two Men that flood with
him. The Pofture in which Mofes and Elias
appear'd, evidently mows that Peter cou'd not
fancy James and John to be the two Prophets
as you conje&ure : for the Difciples being a-
Jleep muft have lain upon the Ground : where-
as Mofes and Elias flood while they talk't with
Jefus. St. Luke's adding that Peter knew not
what he faid, fhows that the Apoflle was under
a fright and furprize : but does not any-way
imply that he was but half-awake ; as you pre-
tend. Befides, pj tifus o Ag'ygi, fhou'd, I think,
be render'd, not confidering what he faid. In
this Senfe ii&'yj is us'd by the fame Evange-
lifl * elfewhere. Now when he tells us that St.
Peter did not confider what he faid ; his plain
meaning is, that when the Apoftle propos'd the
making Tabernacles for Mofes and Elias, he
forgot, (or, did not confider} that thefe two
Prophets did not come to tarry upon Earth ;
but only appear'd for a fhort while to aflift at
this glorious Solemnity. St. Mark's Words
juftify this Interpretation : he fays that Peter
knew not (or rather, did not recollect) what to
fay. He thought it was neceflary for him to
fay fomething on the occafion, that might mow
his Refpecl for Mofes and Elias ; but cou'd not
confider , (or readily think,) of any thing more
proper than building Tabernacles upon the
D 4 Mount

&. xxiii.34- Infteadof, ikty know not, itflhou'd
be, tley confider not what they do. And in A&s xxiii. 5.
(a Paflage that has puzzled jhe greateft Criticks) oux.
ff*l*i fhou'd be render'd, I did not confider. The Apo-
ftle's juft Reientment and Indignation at the Higl-
Priefl's Jnjuftice, tranfported him beyond the Rules of
Decency ; which, upon Recolleftion, he candidly ag-
knowledjr'd. See alfo Rom. xiii. n.

40 A Conference upon

SKCT. I. Mount for their Accommodation. Tho* Jefus
Vx"Y > "-' called tliQ Transfiguration, a Vtfion, he only
meant the Sight , or Scene of Glory, that the
Difciples had f6en. You cannot think there is
any Strefs to be laid upon the ufe of an ambi-
guous Word , when the Senfe of it is plainly
determin'd by the Context. In fhort, your
Account of the Transfiguration contradicts the
unanimous Teftimony of the three Evangelifts.
It is only a fanciful Conjecture, without the
leafl Appearance of Truth, Reafon, or Pro-
bability to fupport it. And you might full as
well have told us in plain Terms that you don't
believe what the Evangelifts fay of the Transfi-
guration of Jefus , as pretend to account for it
without a Miracle,

Difc. i, p. M. Auftin owns that this whole Tranfafti-
on might be perform'd by Magick Art.

'N. In the PafTage that Mr. W. quotes, Au-
ftin fpeaks only of the Voice from Heaven : and
does not fay that this part of the Miracle cou'd
be counterfeited by any Art i but that Infidels
might fuppofe it to be the effect of .Magick. But
the fame abfurd Suppofition may $& -made as to
any Fad whatever. For if the fight and hearing
of feveral Perfons, at the fame time,.may be fo far
impofed upon, as that in open Day they mail ac-
tually fee the moft glorious (and feemingly real)
Appearances ; and hear a folemn Voice as co-
ming 'down from Heaven towards them : nay,
that they mall fee Men clofe by them, and hear
them talk together -, while the whole Tranfacti-
on is a mere Dream, or Illufion ; without any
Truth or Reality in it: I fay, if this may befup-
pofed to happen to feveral Perfons ; we can ne-
ver truft our Senfes in any Cafe, for fear of being
deceived. Such fenfelefs Suppofitions as thefe
lead to abfolute Scepticifm ; which is the height
of Madnels. M, If

Our SAVIOUR'.* Miracles. 41

M. If this was really fuch a fignal and im- SECT. I.
portant Miracle as you reprefent it>rwhy was '^'WJ
it not done in the Prefence of theHVTultitude, & e '
as well as of three of the Apoftle"s ? The more
Witnefles there are to any Miracle, the better
it is attefted : and the more reafonably credited.

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 4 of 31)