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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quaint Remark, if he meant that Chrift's won-
derful Power was not under his Command, or
at his Difpofal ; the Afiertion isabfurdly falfe.
For, if the Power of curing the Woman was
not under his Direction, it cou'd not be bis
Power. And if it was his^ it cou'd not be ex-
tracted from him againft his Will. Yet Mr. W.
fays, that the Woman's Faith, like a Fafcina-
t'wn, extracted it from him not only againft his
Will) but even againft his Knowledge. Every
Act, or Operation, of a moral Agent, necef-
farily implys both Knowledge, and Defign, or
Choice. So that to fuppofe the miraculous
Power of Jefus to be exerted, (or as you call
it, extracted] without his Knowledge, is a ridi-
culous Contradiction. Such an exerting or ef-
E 4 fed

56 A Conference ufon

SFCT.TT. feet of Power cou'd not properly fpeaking be

**S*\~^J his act i but muft be fome mechanical Opera-
tion, the effect of natural Caufes, in which he
did not concur i or the act of fome other A-
gent. The abfurd Suppofition of Chrift's Pow-
er being extracted without his Knowledge, is
directly contrary to Scripture too. For he told
his Difciples that he perceived (or was confci-
ous) that a healing Power was gone out from
him (or was exerted by him) in the Woman's

DLfc. 2. p. M. Perhaps Jefus being fecretly appriz'd of
her Faith, and touch of him, took the hint ;
and to comfort and confirm her in her Conceit,
and to help forward the Cure, faid that Vir-
tue (or Power) was gone out of him.

N. His being fecretly apprized of the Wo-
man's Faith, and of her touching him, was an
evident Proof of his fupernatural Knowledge :
there being no other way to account for his be-
ing appriz'd of her fecret Thoughts, and her
imperceptible touching his Garment. She had
faid indeed (not aloud, or to others ;) but with-
in herfelf; (that is, me was perfwaded) that if
Jhe might but touch his Garment, jhe Jfjou'd be
made whole. But her doing this, could not
poffibly b.e perceiv'd by Jefus in a natural way,

Luk.viii.44. or fenfible manner. For, me came behind him,
and only touch'' t the border of his Garment. And

ver, 45-. Ihs did this while the Multitude tbron& about
him, nndprefs't upon him. What Jefus faid
on this occafion (namely, that a healing Power
was gone cut from him} cou'd not be fpoken with
any view of confirming the Woman in her
Hope or Conceit, of being cured, or to help

D; ft. i. p. forward the Cure, as Mr. W. untow&rdly e-
nough fuggefts- For, before Jefus fpake theft
Words, Ihe was cured already. The Moment


Our SAVIOUR'^ Miracles. 5 7

fr.e touch't his Garment, her Iffue of
jlanch't : or, as St. Mark exprefies it ; ftraight- v^VV^
way, (or immediately,) the fountain of her Bloo d Mark v. ^
was dry'd up : and /he felt in her Body that Jhe
was heal'd of that Plague.

M. But what occafion cou'd there be for his
taking any Notice of her having touch't him,
if me was already cured by it.

7V. He might do it for feveral Reafons:
(i.) It made the Miracle publick by the Wo-
man's falling down before him, and declaring tin- Luk.viii.^.
to him before all the People, for what caufe flje had
touch 1 1 him, and how Jhe was beal'd immediately.
(2.) His Enemys had hereby an opportunity
given them to inform, and a flu re themfelves of
the Woman's Name, Abode, Character, Dif-
eafe, and perfect Cure. (3.) Perhaps he fpake
to her to encourage and commend her fmgular
Faith, for an Example to others. Or, (4.) He
might do it to mow that as his Power cou'd
not poflibly be exerted without his Knowledge ;
fo it was not employed without his Will and
Confent. He went about ^.oing Good ; and
never refused Relief to any fick, diftrefs't, or
miferable Perfon : being always as willing and
forward, as able to relieve and afiift every pro-
per Object of Compafiion.

M. It is faid that when the Pope was laft at Dir c . a. P .
Benevento, he wrought three Miracles, which I I6 I7 '
dare fay you believe nothing at all of. And if
we had been told of his curing an Haemorrhage
like this before us, P rot eft ants would have faid,
that a foolilh, credulous, fuperftitious Woman
having fancied herfelf cured of fome flight In-
difpoiition, the crafty Pope and his Adherents,
afpiring after popular Applaufe, magnifyed
the prefumed Cure into a Miracle. I leave you
to make the Application,

A r . This

5 8 d Conference upon

SECT.!!. jV. This fuppofed Story Is fofar from being

VY"^ parallel to the miraculous Cure we have been
confidering ; that it fcarce agrees with it in one
fingle Circumftance. There is as great a diffe-
rence, as to Truth and Credibility, betwixt the
Pope's lying Wonders, and the true Miracles of
Cbrifi > as betwixt the Afoftles Creed, and that
of Pope Pius the Fourth. But we mail have
occafion to confider Popijh Miracles, when we
come to inquire how far the Miracles of Jefus
are a Proof of his divine Authority.

T. What Miracle comes next to be exa-
min'd ?

TV. That which was wrought upon another

Lutjciii ii. Woman who had a Spirit of Infirmity eighteen
Years -, and was fo bow'd together, that me
cou'd no-ways lift up herfelf.

, Mr. M. what have you to objecl againll
this Fact ?

Bifc. a. r . M. I will allow that Jefus might lay his
Hands on, and fpeak comfortably to fuch a
drooping, vaporous, Hooping Woman, full of
fancys of the Devil's Power over her : and me
might thereupon recover, and be afterwards of
a more chearful Heart, and erecl; Countenance ,
freed from the whimfical Imagination of being
Satan-ridden. And what of all that ? Where is
the Miracle ? If the Story of fuch a Miracle
had been related of an Arch-Heretick, or a
Popijh Exorcift, you wou'd have flouted at it.
Take the Devil out of the Story ; and then
there is no more in it than what is common ;
that a fimple, drooping, melancholy Woman
was chear'd and elated upon receiving com-
fortable Advice and Admonition from a repu-
tedly wife and good Man. To obviate the In-
fmuations of Infidels, you muft find out a way
o afcertain the Truth and Greatnefs of the


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

Woman's Cure ; or give up the Miracle : I SECT. II.
mean you muft determin certainly what was
her Diflemper ; and fliow that the Cure of it
by ordinary Means was impoflible ; or make
no more Words about it.

7V. You can fcarce expect a ferious Anfwer
to fuch bantering Stuff as this, It is impofli-
ble you fhou'd think that St. Luke's Words
can bear fuch a ridiculous Conftruction as you
put upon them ; or that he meant to defcribe
the Cafe of a fanciful melancholy Woman.
He fays, " She had a Spirit of Infirmity eigh-
teen Years ; and was bowed together : and
cou'd no-ways lift up herfelf. And when Je-
fus faw her [in the Synagogue] he called her ver. 17.
to him, and faid unto- her, Woman, thou
art loafed from thine Infirmity. So he laid
his Hands on her ; and immediately fhe was
" made ftraight" . I appeal now to any Per-
fon of common-fenfe, whether this mort Ac-
count of the Woman's Cafe be applicable to
one that was only vapourim, drooping, and de-
jected : but upon Cbrift's fpeaking comforta-
bly to her, became of a more chearful and
ereft Countenance, as you call it,

T. The beft way to come at the true Know-
ledge of the Woman's Difeafe is by confider-
ing the true import of the original Words that
the Evangelift ufeth.

M. It is fo. Now he fays that me was one, Difc. 2. p.
TTvfcCjuss i%ovffot eiff&tvttw, that had a Spirit of In- 24 '
jirmity or Weaknefs : that is, ihe was poor-fpi-
rited and pufillanimous. And if fhe was trw-
wiflo\iff# 9 bowed down upon it, this is no more
than might be expected of a melancholy and
dejected Perfon. Here then is the Woman's
Difeafe. Had it been worfe, St. Luke the
Phyfician, if he was skilful in his Art, Ihou'd


60 A Conference upon

SECT. II. have exprefs't himfelf better 5 fo as to give us
another Conception of it.

N. He has exprefs't himfelf in the propereft
Terms that cou'd be ufed. vvxuV?0vtiJi is not
merely being bowed-down, but bow ed- together :
which implys a great deal more than ftocping fo
as old or weak People fometimes do. And to
put his true Meaning beyond all doubt, the
Evangelift adds that ihe was fo bowed-together,
that Ihe cou'd no-way lift tip herfelf, or ftand
ere ft : but that after her Cure, aywpQto, fhe
was made ftraigbt. This fhows as plainly as
proper Words can do it, that he fpake of her
Body's being bowcd-togelber ; and not of any
figurative {looping, or drooping Dejection of
her Mind. It is hard we fhou'd be put upon
proving things that arc fo very plain and evi-

M. You pafs over the main Difficulty,
which is, that he fays fhe had a Spirit of Infir-
mity or Weaknefs : which may very well mean
that fhe had a poor Spirit, or a weak melan-
choly Mind : and then the other Expreffions
muft be figuratively interpreted to make them
confident with the principal Character of her

N. What St. Luke means by a Spirit of In-
firmity is befl explain'd by the effects of it,
which we have already confider'd. nvauust 0,9-
3-v/<x? (a frequent Hebraifm) is an infirm Spirit.
And 'iyiuv often fignifys to * labour under or to
be affiifled by any Thing. So that the Meaning
of TTvtvpot t%pvffct ctffStvtiais is , being offiiffed by
(or labouring under) an infirm Spirit ; or a Spi-
rit that was the Caufe of her Infirmity. That
this is the Evoxgtlifs Meaning appears from


*SeeLfc. vii. $5. Ch. viii, z;. Job. v. 5, Mar, iii*
30. Acts xxviii. 9.

Our S A v I o u R.V Miracles. 6 1

what our, Saviour faid to the Ruler of the Sy- SECT. If.
nagogue, when he murmur* d at his healing her ^-OT^
on the Sabbath-day -, that fhe whom Satan had
bound (or bowed together) for eighteen Years,
ought to be loos' d from that Bond on the Sab-
bath-day. This plainly mows that the infirm
Spirit me labour'd under, was not any Weak-
nefs or Dejection of her-own Mind : but that
me was really believ'd by the Evangelift and o-
thers to be pofiefs't, or afflicted by an evil Spi-
rit that was the Caufe of her Infirmity.

M. You fpeak very cautioufly ; as if you
doubted whether fhe was really pojfifs't by the
Devil, or not.

N. St. Luke does not exprefsly fay that fhe
was ; tho* his Words are capable of that Con-
ftruction. It is pomble that Jefus might com-
ply with the common way of fpeaking , and
feem to acquiefce in the vulgar Notion that
prevail'd among the Jews, in afcribing fuch a
grievous and inveterate Diflemper as this Wo-
man's, to fbmeEvil-fpirit that was fuppofed to
inflict it. The wifeft Philofophers, (and even
the facred Writers) without having their Wif-
dom, or their Sincerity called in Queftion,
fpeak of common Things as the Vulgar do ;
and feem to fall in with the Notions that are '
generally receiv'd in the World, about the
Motion of the Sun, the Fixednefs of the Earth ;
Colours, Heat, and other fenfible Qualities.
But however that may be ; whether the Devil
be taken out of the Story, or be left in it, whe-
ther the Woman's Difeafe flowed originally from
any Power, or Permiflion, the Devil had to
inflict it ; or whether our Saviour feem'd to ac-
.quiefce in a vulgar harmlefs Opinipn, and way
of fpeaking that prevaiPd among the Jews ; is
of little Importance, as to the Nature and


62 d Conference ufon

SECT. If. Truth" of the Miracle. If the Woman was hot
then aftually poffcfs't by an Evil-//>7nY, the cure
of her Illneis cou'd not be the lets miraculous.
She was fubjecl: eighteen Tears to an Infirmity
or ///<?/}, that bowed her together , and made
her incapable of raifmg herfelf up : and upon
Cbrift's telling her that me was loofed from her
Infirmity } me was immediately made ftraight
and v/ell. This is the Fact St. Luke relates.
And he who can believe that this cou'd be ef-
fected without a miracuJous or divine Power
muft be very credulous.

M. It is flrange that fuch a skilful Phyfician
as we may reafonably fuppofe St. Luke to be,
fhou'd not have fo accurately defcribed the
Woman's Difeafe, as to leave no room for
doubting of the miraculous Cure of it.

N. Wou'd you have had him defcribe it in a-
natomical Terms ? If he had done fo, you vvou'd
have called him conceited and pedantick.
Supposing he had told us that her Illnefs con-
fifted chiefly in a violent obftinate Contraction of
the intercoital Mufcles called par qiiadralum^
and the Refti, of the Abdomen ; or by a great
and perfevering Relaxation of the Longifjimi^ the
Sacri and Semifpinati ; wou'd common Readers
have been much inftrufted by thefe technical
Terms ? Had St. Luke exprefs't himlelf in this
manner , the Caufe of fuch a violent Contratti-
o, or continued Relaxation of thefe Mufcles
wou'd flill have been unknown, or only guefs't
at. And indeed the Ccnjeqitence of fuch a dif-
brder'd State of the Mufcles, is all that we
needed to be informed about -, namely, that Ihe
was fo bowed together , that for eighteen Years me
cou'd no ways lift up hericlf, or ftand erect.
Whence we are unavoidably led to conclude,


Our SAVIOUR'/ Mracles. 6 3

that me cou'd not be cured by ordinary Means ; SECT. ir.
and far lefs by ufmg no Means at all. \^^T^J

M. If St. Luke meant to defcribe fuch an
Incurvity of Body as you fuppofe ; why did he
ufe Terms that rather denote a drooping and.
dejection of Spirit. If me laboured under a
contracted or a relaxed State of her intercoilal
Mufcles , why did he fay that me had a Spirit
of Infirmity, or an infirm Spirit ?

N. I fhew'd you before that by a Spirit of
Infirmity he means a Spirit that either was then
actually, or at leaft had been originally, the
Caufe of her fllnefs. The Evangelift fometimes
fpeak of a diforder that was inflicted by an
Evil-fpirit, as if it belong' d to the Spirit it-
felf rather than to the Perfon poflefs't or afflict-
ed by it. Thus St. Luke fays, that Jefus was
cafiing out a Devil, and it was dumb (or the Ch< xj - '*
Caufe of the Man's Dumbnefs) j) and when the
Devil was gone out, the dumb [Man] fpake. St.
Mark too tells us, that on another Occafion,
Jefus, cafting out a Devil, laid, thcu dumb and CM. ix. :;.
deaf Spirit, come cut of him. Now as here by
a dumb and deaf Spirit, Jefus meant the Evil-
fpirit that was the Caufe of the Man's Deafnefs
and Dumbnefs ; fo by a Spirit of Infirmity, or
an infirm Spirit, St. Luke means a Spirit that
was either actually, or originally, the Caufe of
that Infirmity, or Illnefs the Woman laboured

M. For all your Criticifms, I cannot but Wft. 2. p.
think that if Satan had not been brought into 3C " *
the Story, there is nothing more grievous in
the Diftemper, than what upon the comfortable
Exhortations of a wife Man might be cured.

N. But Jefus gave the Woman no Admoniti-
on, nor comfortable Exhortations at all. He on-
ly told her me was loafed fram her Infirmity ;


64 A Conference upon

SECT. If. and immediately me was made ftraight, and glo-
rifyed God. What is moft remarkable in her
Cafe is, that fhe does not feem to have expect -
ed any Relief from Jefus. Nor is there any
mention of her having that Faith or Perfwafi-
on of his wonderful Power which he ufed to
commend in fuch as. had it. She happen' d ac-
cidentally to be prefent in the Synagogue, on
the Sabbath-Day, among other People : and
when Jefus faw her, and obferv'd her pitiable
Condition, he called her to him, and heal'd
her. Now if this Woman had been only va-
pourifh, melancholy, and dejected ; without
being bowed together^ or having any vifible bo-
dily Diftemper ; is it to be fuppos'd that Jefus
in fuch a publick folemn AfTembly, before fo
many Witnefies, (among whom he cou'd not
but have many watchful prejudiced Enemys ;)
wou*d pretend to cure a Woman that had only
fome Ilkiefs, or flight Indifpofition which No-
body cou'd perceive ? Nothing can be more in-
credible. Having been fo many Years afflicted,
her Neighbours cou'd not but know her Con-
dition. Thofe that were prefent muft readily
have feen that fhe was oowed-togetber. The
Ruler of the Synagogue might know her: at
leaft he faw, and cou'd not but acknowledge
her wonderful Cure, in her being made Jlraight
immediately ; tho' he was mov'd with Indig-
nation againft Jefus for having healed her on
the Sabbath-Day.

M. It is pity the Evangelijt had not told us
how old the Woman was when the Diflemper
firfl feiz'd her : for then we cou'd have made
better Conjectures about the Nature and Cure
of it.

N. Whether fhe was young, or old, the Mi-
racle is flill the fame. And whatever the Na-

Our SAVIOUR'* Miracles.

lure of her Diftemper was at firft, (fuppofeSCT.IL
it the Vapours, or what you pleafe,) it affected
her Body fo much as to bow her together for
eighteen Years. This we are fure of: and we
need inquire no farther.

M. She might be hippifh and drooping for Dire,
a longer time ; and be no lefs eafily qured at 3

N. You fpeak of the Vapours, or Melan-
choly, as fome flight Diforder that may be
cured with all the eafe imaginable : but Phyfi-
cians know that the Hyfterick Illnefs in Women*
and the Hypocondriac in Men, (which we call
Vapours, and Hippifhnefs) are real afflicting
Diftempers, that are fometimes attended with
very grievous Symptoms, and hard to be cured*
even by Medicines judicioufly prefcrib'd. And
if the {looping Woman were fuppos'd to have
been eighteen Years fubject only to Melancho-
ly and Vapours ; I dare fay no Phyfician what-
ever will afiert that me might be naturally
cured in a Moment, without 'the ufe of any
means ; by being only told that me was freed
from her Illnefs. But this by the bye. Her
Cafe was really as different from the Vapours,
as from the Palfy. Nor can her Cure be pof-
fibly accounted for without a Miracle-

M. Suppofmg Jefus might exorcife the De-
vil out of this Woman, or difmount him from
off her Shoulders j yet even this makes no-
thing for his divine Power and Authority : in
as much as many Exorcift's among the Jews i
and even among Papifts (if Proteftants had no
more Wit than to believe it) cou'd do as

N. We had this very Objection before : arid

I faid as much to it then as was neceffary,

How far Cbrift's cafting out Devils, and v/ork-

F ing

66 A Conference upon

SECT. IT. ing all other kinds of Miracles is a Proof of his
**-^\~*-J divine Authority fhall be more fully confider'd
afterwards. All I fhall oblerve here is, that
the Evangclift does not fay that in curing the
Woman, Jefus caft any Devil out of her : but
only intimates that fhe labour'd under (or, was af-
flicted by) an Evil-fpirit that was the original
Caufe of her Infirmity.

Difc. i. p. M. I don't believe the Evangelift intended
3I * that our Saviour fhou'd be had in Admiration

for the Letter of this Miracle , or he wou'd have
fo accurately defcrib'd the Difeafe as to mow
that it was out of the Power of Nature and Art
to heal it ; which wou'd have put it beyond the
Wit of Infidels to cavil at the miraculous Cure
of it.

N. To render a Cure truly miraculous, it is
not necefiary that the Difeafe fliou'd be incura-
ble by the Power of Art and Nature. Tho s
either of them might have cured the Woman
by Degrees, and the ufe of proper Means ; yet
certainly neither Nature, nor Art, nothing lefs
than a divine Power, cou'd cure her in a Mo-
ment ; without the life of any Means at all.
Whether it was pofllble for the Evangelift fo
to defcribe this Cafe, or any miraculous Cure
whatever, as to put it out of the Power of In-
fidels to cavil at it, may well be questioned.
For if this Woman's Illnefs had been fo de-
fcribed as that the beft Phyficians and Anato-
mifls Ihou'd have own'd it to be incurable ;
there might flill be fome room left for cavil-
ling at the miraculous Cure. Infidels might
fay that Chrift's laying his Hands upon the
Se ! D i[ c 'i 4 ' ^ oman was ufingy&w* Means i tho' improper,
f ' fenjclefs and ineffectual : that this either contri-
buted towards the Cure, or it did not. If it
did ; this affects the Credit of the Miracle. If


Our SAVIOUR'^ Miracki. 6 7

his laying his Han,d upon her did nothing to- SECT. II.
wards the Cure ; then it was a filly infignificant V ^OT N -
A<5tion , by which he feem'd to ufe fome means
however ungromifing ; but really did nothing at
all : which was contrary to the Wifdom and
Gravity of Jefus ; and mowed him to be a vain
and trifling Agent. But perhaps Infidels wou'd
not ftop here : they might farther urge, that
Greatrack the Stroaker did wonderful Feats by
laying his Hands upon thofe he cured : That-
perhaps fome iubtil effluvia from the Hands of
JefttSi r fomefanative Balfam, or other Medi- s " D
cine he concealed in his Palms, might pene- p '
trate the Pores of the Woman's Skin, and con-
tribute towards her Cure. Nay, (for there is
no end of cavilling ;) his very pronouncing a
certain Form of Words, (fuch as Woman thou
art loofed from thine Infirmity , thy Faith hath
made thee whole , or the like ,) might in a natu-
ral way help forward her Cure. The force of
Sounds is prodigious and incomprehenfible.
We fee they are fuccefsfully ufed in curing the
poyfonous Bite of a ^Tarantula. And who knows,
but that the mufical Voice and Words of Jefus
might have a fecret Influence and Energy in
fome of the extraordinary Cures he wrought ;
and particularly in healing the crooked Wo-
man , by unbending her contracted Nerves, or
bracing her relaxed Mufcles ; giving a vigo-
rous Motion to her animal Spirits, or the /z-
quidum nervorum ; and inclining her to fuch
brisk Motions as might not only make her erecl:
and ftraight -, but even difpofe her to leap and
dance for Joy. I appeal now to you both Gen-
tlemen, whether you do not often meet with as
abfurd and impertinent cavilling as this in Mr.
W? Difcourfes : and whether you think that
any Miracle or Faft whatever cou'd be fo re-
F 2 lated

68 A Conference upon

SECT. II. kted as that it fhou'd be put out of the Power
of Infidels and Scepticks to cavil at it.

M. I find you know more of the Art of ca-
villing than I imagin'd.

N. Whatever Skill I have that way, I'm in-
tirely indebted for it to your Friend. It is the
only thing I learn' t from his Difcourfes.

T. I think the Second concludes with fome
Remarks upon the Story of the Samaritan Wo-

M. It does fo : but I'm going to take a turn
in the Garden ; and muft leave you to vindi-
cate the Invective that Mr. W. has form'd a-
g a j n ft that gracelefs Wliore^ and her Fortune-

1". He withdrew very feafonably : I fee by
your Countenance that you and he wou'd cer-
tainly have quarrell'd.

N. Who can bear fuch licentious Talk ?
You fee he is fond of thofe fcurrilous mocking
Expreffions that any-one but Mr. W. wou'd be
amamed of: and takes all Opportunities of re-
peating his vile Reflections, and awkard Jefls.
One might bear with an artful Allufion, tho*
fomewhat Profane ; or even a fpiteful Infmua-
tion, when it falls naturally into any Argument
or ObjcBwn, he ufes. But really we find very
little of this fort of Wit in Mr. W.*s Difcourfes.
There is none at all in his profane Rant about
the Woman of Samaria. Jf/its, to convince
her of his fupernatural Knowledge, told her all
Things Jhe ever did ; (that is, many of the moft
fecret Tranfactions of her paft Life;) which
Mr. W. calls telling her her Fortune. And this
poor fenfelefs Jeft, naufeoufly repeated, makes
up his whole Invective. There is not one
fj: rightly Thought in it> noronejuft Reflecti-

Our SAVIOUR'.? Miracles. 6 9

on : nothing but Faljbood, Rancour , and coarfe, SFCT. TI.
dull, profane Buffoonry. *~*\~*J

T. You grow too warm, Sir.

N. His outragious Provocation juftifies the
warmeft Refentment ; and cannot but raife the
Indignation of every confiderate Man. The
more I think of Mr. /F.'s Conduct, I'm the
more amazed at it. He fometimes ihows a
little regard to Truth, Reafon, and Decency :
but at other times, he runs Riot to all the
height of Diftraction. It is hard that fuch
Gentlemen will not be content with the Liber-
ty they have to reject the Truth, and to argue
againft it as much as they will ; unlefs they be
allowed to ridicule it too, with Rage and Vi-
rulence. Our Deifts grow Zealots for Infideli-
ty : and nothing will pleafe them but making
Profelytes. For my own part, Pm very de-
firous to have every thing fairly flated and ex-
amin'd : and fhou'd be glad to hear all the Ar-
guments, Objections, and Cavils they can
form. Only let them write and act like Men
of Senfe and Probity j who love the Truth ;
and impartially fearch after it. I do not fear
the molt vigorous Attacks that Infidels can
poffibly make upon the genuine Doctrines of

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 6 of 31)