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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 9 of 31)
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ther again ; (which requires a Spade as well as
anyfx,) and that the largeft Roots of itfhou'd
be fecretly cut without any Noife ; and fo im-
perceptibly (tho* it muft have been done in
the dark)} as that the Difciples (when they
came, with Jffus^ to the Fig-Tree, in the Morn-
ing,) fhou'd not obferve that the Grafs around
the Root of the Tree was gone, and that
the Mould had been but juft removed, and laid
together again. (3.) Seeing all this muft
have been done the Night before ; that is, fe-
deral Hours before Jefus and his Difciples
came to the Tree j it muft already have be-
gun to wither very fenfibly. For all the,
larger Roots of it muft have been cut ; other-
wife it cou'd not (in a natural Way, as Mr. W.
H fuppofes)



$8 A Conference upon

SKCT. III. fuppofes) be quite wither* d in twenty-four

C'YV-' Hours. And if all the larger Roots were

cut, feveral Hours before the Difciples faw the

Tree, they cou'd not but have perceiv'd the

Leaves of it to be already in a withering

Condition; confidering the vaft Power, and

fcorching Heat of the Sun, and the very

warmth of the Air, in fo hot a Climate as

Judaa t near the time of the PaJJbver, when

s LV. fome of the Fruits of the Earth were already

SUN xv\. ripe. Now it is abfurd to imagin that Jefus

*~~ 9 ' cou'd have pretended miraculoufly to blaft a

Tree, which, in the Circumftances you fuppofe

it, muft already have begun to wither fen-

fibly, when they came to view it. In fine,

the Suppofition of a Fraud here is attended

with fo many Abfurditys and Inconfiftencys,

that to every unbiafs't Perfon it muft appear

morally impofiible.

M. I grant that the executing fuch a Fraud
muft have been attended with great Difficultys.
And all you have faid can prove no more.

N. I have proved not only that it muft
have been extremely difficult ; but that if it
had been attempted, it muft unavoidably have
been difcover'd : which, I think, is a Demon-
ftration that Cbrtft's impofmg upon his Difci-
ples, by fuch a Fraud as you fuppofe, was
morally impoflible.

Difc. j. p. M. We need not difpute about the Poflibili-
ty of it : for, indeed I am fo far from think-
ing there was any fuch Fraud in this fuppofed
Miracle of Jefus, that I don't believe it was
at all done according to the Letter. And for
this we have not only a clear and intrinfick
Proof from the Story itfelf, but from the Au-
thority of the Fathers. But feeing, you mow

no



Our S A v I O u R V Miracki. 9 9

no regard to that; I defire it may be confider'd SECT. Iff.
whether it be not as reafonable in itfelf to ^^Y^V
take what the three Evangelijls write of this
Fig-Tree as a Part of one Story, as well as
what they write of the Woman with her IJJite of
Blood i and of Jefus's carting the Devils out of
the Madman which are but feveral Relations
of the fame Story, Parable, or Miracle.

N. I don't under ft and you.

M. I mean what John of Jerufalem fays ex- Drr c . 3 . P .
prefly enough, that the three Evangelijls write l6 '
of one and the fame Fig-Tree ; and confequenr.-
ly parabolically , and that what St. Matthew
and St. Mark write of it, was no more a literal
Tranfaftion than the Parable in St. Luke.

N. That is a ftrange Confequence indeed.
Becaufe St. Luke's Parable is about a Fig-
Tree j therefore what St. Matthew and St. Mark
relate of a Fig-Tree's being blafted by Jefus,
is not a real Fact, but a Parable. Do you ex-
pect that I'll ferioufly undertake to prove that
there is a manifeft difference betwixt a Para-
ble, or Fable, and a plain Matter-of-Fa<5l ?

M. No : but if the Evangelijls fpeak of one
and the fame Fig-Tree, both in the Parable,
and the fuppofed Miracle i I think it will fol-
low that the Miracle was only a parabolical
Narrative ; and not really tranfacted.

N. When you fuppofe the Evangelijls to
fpeak of one and the fame Fig-Tree, you muft
mean that the real Tree that was blafted, and
the imaginary One in the Parable, ferved as
Types or Symbols of the fame Thing, to wit,
the Jewijh Nation : but itill the one was an
imaginary Tree ; and the other a real One.

M. The Parable^ and the Miracle were not

only upon a Fig-Tree ; but ia both it was e-

H 2 qually



ioo A Conference upon

SECT. TIL qually typical, and prophetick, as you fay ;
> they pointed to the very fame Event : and be-
ing confider'd in the obvious and literal Sence,
they muft appear equally abfurd. Whence we
muft conclude, that they are both parabolical
Prophecys , and that there is no. more Reafoa
to think the Miracle a real Fact, than the Pa-
rable i the one being related as much like a
Fact as the other.

N. If you compare them carefully, you will
fee a manifeft difference. The Miracle is re*
lated as all Facts are in other Hiftorys, with
fuch particular Circumftances as plainly fhow
it to be a real Tranfaction. But the Parable,
according to the ufual Stile, is fpoken of, A
certain Man -without any particularity of Cir-
cumftances : and the Evangeliji exprefly calls it
a Parable. They both relate to the fame E-
vent indeed : but the difference of time, as
well as the Stile, and other Circumftances fuf-
ficiently ftiow the one to be a Parable , and
the other a plain Fact. Jefus fpake the Para-
ble about a Year before he blafted .the Fig-
Tree. The Parable was a prophetick Warn-
ing given to the Jews^ that if they continued
as obftinately wicked and unfruitful during the
laft Year of his Miniftry and Labours among
them, as they had done under the three for-
mer, they wou'd then be given up to final Im-
penitence, and certain Deftruction. And when
that laft Year was almoft expired, Jefus far-
ther explain'd his parabolical Prophecy con-
cerning the Ruin of the Jews, and miraculoufly
confirm'd the Truth and Certainty of it,' by
blafting the Fig-Tree : which mowed that their
Deftruclion, threaten'd in the Parable, was now
irrevocably determined ; and wou'd in due time
be punctually accomplifh't.

M. It



Our S A v i o U RV Miracles. 1 1

AI. It can be no Argument for a literal
Tranfadion of this Miracle that the Evange-
lifts fpeak of it as a thing done: for as Origen i<s. c ' :
fays, " 'There are fome Things fpoken of in
" the Gofpels as Facts, which yet were never
" tranfadled : " and indeed it is of the Nature
of Prophecy to fpeak of Things to come, as
if they were already pad.

TV. If the Aifertion Mr. W. quotes as from
Origen, was really his, (which you muft give
me leave to queftion), he muft have meant it
of Cbrift's Parabks, or of figurative Exprefli-
ons : and then it is nothing to the prefent pur-
pofe. But if he apply'd it to other Things,
he was grofsly miilaken. Tho* in the antient
Prophecys the preterit Tenfe is fometimes ufed
inftead of the Future ; you will not pretend
that the fame Latitude is taken in the Gofpels ;
not even in Chrijt's Predictions : and far lefs
can it be fuppofed to be ufed by the Evange-
lifts in their Hiftorical Narrations. Mr. W.
might as well make a Parable of the Refurrec-
tion of Lazarus, as of ChrirVs blafting the
Fig-Tree : feeing St. Luke relates a Parable of
one Lazarus who died, and was buried : and
was carryed into Abraham's Bofom. He might
have infilled, that St. John and St. Luke write
of one and the fame Parable : I wonder it ne-
ver came into his Head to allegorize the whole
Story of Lazarus. Or if he cou'd fafely allow
of his having dyed in the literal Senfe ; he
might have afierted that his Rejurreftion was
figurative and myftical :' and that Jcfus only
quicken *d and rais'-d up Lazarus from his Tref- *ph- ii
paffes and Sins to an exalted State of Glory in
Abraham's Bofom i and made them fit together
in Heavenly Places. This Notion well purfued
H 3 wou'd



102 A Conference up on

FCT.TIT. wou'd have faved him a great deal of Troi>
ble: and wou'd have look't full as plaufible as
his Reafoning about 7<?/Hj's blafting the Fig-
Tree. But I think we may now leave this Sub-
ject. We have already beftow'd more time
upon it than it required.

jv/. I have one Thing more to urge ; which
I think is an abfolute Demonftration that there
is no Truth in the Letter of this Story : and,
that is, what Jtfiu adds upon the Difciples'
wondering at the fudden withering of the Fig-
Tree ; faying, that " if they had Faith, they 1
" fhou'd not only do what was done to the
" Fig-Tree \ but fhou'd fay to any Moun-
44 tain be thou removed and caft into the Sea ;
" and it Ihou'd be done." But thefe Things
were never literally done by them. Confe-
quently, Jtfus himfelf did not literally curfe the
Fig-Tree ; or the Difciples wanted Faith for
doing the faid Miracles ; which is an Abfurdity
to fuppofe : or Jtfus talk't idlely of a Promife
to invert them with a Power they were never
to be poflefs't of.

TV. What your Friend calls an abfolute Demon-
'fraction dwindles into a Difficulty that is eafily
folvcd. The Promife or Declaration that Je-
.:<5 made to his Difciples, that they fhou'd be
inabled to do what he did to the Fig-Tree,
cou'd only mean that they fhou'd be able mi-
raculoufiy to deftroy Things or Perfons, as oc-
cafion might require. And whether this mira-
culous Power was everted by them upon Trees,
or other Things, fell the Promife was made
good : becaufe it cou'd not relate to the fub-
jefl on which their Power was to be employ-
ed ; but to the aff itfelf of blafting, or de-
itroying. Now we find that the Apoitles had

the



Our S A v I o u R'J Miracle f. 1

the Power of deftroying the Life, or theSenfes
of wicked Perfons. Fqr Peter ftruck Ananias
and Sappbira dead upon the fpot : and Paul
/mote Elymas the Sorcerer with Blindnefs: which
were more aflonifhing Inftances of Divine Pow-
er than the blafting a Tree, or deftroying on-
ly a vegetative Life. As to the other part of
the Promife made to the Apoftles, that if they
had Faith enough, they fhou'd be able to re-
move Mountains ; this can only be extended
to their having a fufficient Power to do this ;
and not to the eftttel Exercife of that Power j
which were always to be determined accor-
ding to the Circumftances and Exigence of
Things. So that fuppofing none of the Apo-
ftles ever did actually remove any Mountain in
the literal Sence ; they might ftill have a Pow-
er to do it, in cafe any important Occafion
Ihou'd have required fuch a kind of Miracle.
We don't find that Jefus himfelf ever removed
any Mountain ; and yet I think it cannot be
doubted but that he was able to have done it ;
feeing he did Things no leis wonderful. AH
Perfons have a natural Power of doing many
Things that they never do, both in common
Life, and as to their moral Conduit. And
this is equally true of fuch Powers as are fu-
pernatural. So that the Apoftles might have
had the Power of removing a Mountain into
the Sea, tho' for want of a proper Occafion
they never did it. Their working other Mi-
racles no lefs furprizing, mowed that they were
actually poflefs't of that Divine Power from on
Higb, with which Jefusprom'ifed to endue them.
However, I fee no manner of Abfurdity in
fuppofing that they had not always that height
of miraculous Faith which was necefiary in or-
H 4 dw



*o4 A Conference upon

SECT. III. der to their doing fuch fingular Miracles, as

V -""V > - / tlie removing of Mountains.

M. I don't know what you mean by a mi-
raculous Faith.

TV. I mean that Kind and Degree of Faith
which our Saviour declared to be neceffary in
order to their working the greateft Miracles ;
to wit, an actual Belief and firm Perfwafion

Mar. xi. 2; . (free from all manner of doubting) that the
wonderful Things they defign'd to do, fhou'd
certainly come to pafs. Now it is not proba-
ble that the Nature and Kind of the Miracles
which the Apoftles wrought, were left intire-
ly to their-own Choice and Determination. It
ieems more reafonable to fuppofe, that the
fame omnifcient Power which enabled them to
work Miracles, directed them as to the Kind,
the Time, the Subject, Witneffes, and other
Circumftances of them : and that fome divine
Impulfe upon their Minds might be neceffary
to excite that degree of Faith which was re-

Kfe. 3. p. quired to their working Miracles. Such a Sup-
pofition as this cannot be of the leaft ill Confe-
queme to Religion. Our Saviour affured his A-
poftles, that they fhou'd be inabled to do fuch
wonderful Things as he himfelf did : and with
this miraculous Power they were fo amply in-
verted, that the moil amazing Wonders were
often wrought by them.

T. Gentlemen, I think ye have both faid as
much upon the blafting of the Fig-Tree, as
the Subject will bear. Let us now hear, Mr.
M, what you have to object againlt the mi-

Joii. v. j. raculous Cure of the lame Man at the Pool
of Bethefda.

M. As to Jefus's Miracle in th'is Story,
\vhich confifted in his healing a Man of no-
body



Our S A v i o u R' s Miracles. 1 5

body knows what Infirmity, there neither is SKCT. Ill,
nor can be proved any thing fupernatural in ^-OPy
it : or there had been an exprefs Defcription
of the Difeafe j (that we might be fure it was
not curable by Art ;) without which it is im-
poflible to fay there was a miraculous Cure
wrought!

N. I anfwer'd this very Objection fully be-
fore. * A particular Defcription of the Man's * sea. n.
Cure was needlefs. He was Lame thirty-eight p ' 6
Years -, having an Infirmity or Illnefs that con-
fin'd him to his Bed : and yet. Jefus cured
him in a Moment i without the ufe of any
means. This evidently mows the Cure to be
miraculous, whatever the Nature of his Difeafe
was ; and whether it was curable by Art, or
not. And fmce he muft have been far advanced
in Years i this helps ftill farther to heighten the
wonder.

M. You feem to lay a Strefs upon his ha- r>ifc. 3 . p .
ving been ill thirty -eight Years : but many * 3 '
Inftances may be given of Infirmitys of hu-
man Nature of a long Duration, which in time,
and efpecially in old-age wear ofK And who
knows but this was the Cafe of the impo-
tent Man ; whofe Infirmity Jefus obferving to
be wearing off, bid him be gone, and take up
his Couch, for he wou'd foon be made whole.
N. It is not eafy to imagin what fort of
Infirmitys you mean. No-one can think that
any bodily Infirmity; of thirty-eight Years con-
tinuance will wear off with Age : and far lefs that
any fort of Lamenefs fhou'd do fo. But if length
of time cou'd leflen, or remove fome lading
Illnefies, thro* a lucky Concurrence of natural
Caufes, or a right Application .of proper means ;
this can never; Account fo.r an aged Perfon's

being



106 , A Conference ufon

SECT. in. being cured of an inveterate Lamenefs in a
*-OTV Moment, without the ufe of any means at all.
On this occafion Jefus did not bid him be
gone, for that he wou'dfoon be made whole : but
faid to him, Rife, take up thy Bed, and walk.
This wou'd have been a ridiculous and im-
practicable Order, if, upon pronouncing thefe
Words, the Man had not been immediately
made whole. For, if his Illnefs had ftill con-
tinued, he cou'd fcarce rife up : far lefs cou'd
he be ftrong enough to take up his Bed, and
walk off with it. But St. John tells us the
Man was healed immediately : and as a Proof
job. v. ?. of his Cure, he took up his Bed, and carry' d

it away.

Difc. 3. p. M. As far as one may reafonably guefs, this
** Man's Infirmity was more Lazynefs, than

Lamenefs : and Jefus only fhamed him out of
his pretended Illnefs by bidding him take up
his Stool, and walk off; and not fyany longer
like a lazy lubbard and diflembler among the
difeafed, who were real Objects of Pity and
Compaflion. Or, if he was no diflembler, he
was only fancifully fick: and Jefus by fomc
proper and feafonable Talk touch't his Heart,
to his Relief: and fo by the help of his-own
Imagination he was cured, and went away.

N. After all Mr. W. 's big talking of the Ab-
furditys and Incredibilitys in this Story, you
fee he gives us his Guejfet about the Nature
of the poor Man's Illnefs : and feems to expect
that we fhou'd rather rely upon his groundlefs
Conjectures, than upon the plain Teftimony
of the Evangelift, who knew the Truth of
what he relates. He tells us the Man was im-
potent or lame. Mr. W. gueffes he was only
lazy. St. John fays he had laboured thirty-
eight



Our S A v I U RV Miracles. 107

eight Years under his Illnefs ; and was in a SECT. III.
helplefs deftitute Condition. Mr. W. fancys V*OT***
he was either but a diflembler ; or only hip-
pifli, or fancifully fick. St. John fays that
jefus bade the Man take up his Bed and walk :
but Mr. W. tells us that Jefus bid him take
up his Stool, and walk off: (for he will ra-
ther believe the Man lay always upon a Stool y
than feem to agree with the Evangelift in one
Circumftance of the Story.) St. John afiures
us that Jefus made the Man whole immediately ,
by fpeaking a few Words to him. Mr. IV.
imagins that he only fhamed him out of his
pretended Illnefs j or at moft relieved him a
little by feafonable Talk. This is telling us
plainly that he looks upon the Evangelijl's
Account of this Miracle to be a mere Fic-
tion.

M. To fay the Truth, I think the beft Dirt. 3 . p ;
conception that an impartial Reader of the 37 *
Gofpel can form of Jefus^ is, that he was
a tolerable good natural Orator, and cou'd
handfomely harangue the People off-hand:
and his Admirers rinding him indued with the
Gift of Utterance, which was thought by them
more than human, they fancy'd he muft have
the Gift of Healing too ; and wou'd have him
to exercife it: which he did with Succefs upon
the Fancys and Imagination of many; who
magnify'd his divine Power for it. And the
Apoftles afterwards to help forward the Cre-
dulity and Delufion of the People, amplify M
his Fame with extravagant Affertions and
ilrange Storys of Miracles pafllng the Belief
of confiderate and wife Men.

N.- I know not what Anfwer you can exped
to fuch a flourifh as this 5 which has not one

Word



io8 A Conference-

SECT.IU. Word of Truth in it -, nor fo much as the leaft
mew of Probability. Jefus was fo far from
affecting to be thought an Orator, that he al-
ways fpoke in fuch.a plain artlefs manner, as
was fitted for the meaneft Capacitys. And
tho' there was always fomething truly fublime
and lofty in the Truths he taught, and even a
beautiful Simplicity in his Language -, yet he
feems to have induftrioufly avoided all the
ufual Ornaments of Speech. He was fo far
from relieving fick People by feafonable Talk,
or haranguing them bandfomely, that he feldom
faid any more to them than he did to the lame.
Man, Rife* take up. thy Bed and walk : thy
Faith hath made the whole -, or the like. No-
one but you and Mr. W. 1 can imagin that
there is the leaft Connection betwixt harangu-
ing People handfomely, and healing their Dif-.
eafes. It is impofllble to cure a Palfy, Lepro-
fy, or Lamenefs by mere talk ; or to reftore
Men's Life, or Limbs, their Sight, or Speech,
by haranguing and fuitable Admonitions. How
far the Apoilles were from amplifying the
Fame of Jefus, otherwife than by candidly re-
lating fome few of his Actions, I fhall have
occafion to fhow you more fully afterwards :.
In the mean time, I wiih you wou'd have
done with your haranguing , and give us fome
of your Objections. For, you have yet ad-
vanc'd nothing that has the Appearance of a
difficulty.

?; jvf. Since Jefus cured only this one Man,
it affords Matter of Speculation whether he
was the moft, or the leaft, difeafed among them.,
Infidels will fay that he was only hippim or.
fancifully ill : and that Jefus working upon his
Imagination by fuitable Exhortations, and

Admoni-



Our -SAVIOUR'/ Miracle f. 109

Admonitions, perfwaded him into a Belief of SECT. Hf.
his Cure, and bid him walk-off. V^nT^

. N. I'm forced fotnetimes to repeat the fame
Anfwer, when the fame Objection is repeated.
Jefus gave the Man no Admonitions, nor fuit-
able Exhortations. Inftead of being fuitable, it
wou'd have been ridiculous to admonijh and
exhort a lame Man to be found and ftrong.
There was no pofiible way to -perfwade him into
a Belief of his Cure y but by giving him the free
life of his Limbs, and making him whole. And
this Jcftts did in a Moment ; tho' the Man had
been infirm thirty-eight Years.

M. Our Tranflation makes the thirty-eight Dire. 3 . P ;
Years to relate only to the Continuance of* 7 *
his Illnefs : but it is equally applicable to his
Stay at the Pool. And tho' we cannot cer-
tainly fay from this Man's Infirmity, that he
was a Fool to ly there fo longexpe<5ting
that Cure which it was impoffible for him
to obtain : yet what he faid .to our Saviour,
" I have no Man when the Waters are
" troubled, to put me into the Pool: but
" while I am coming, another fteppeth down
*' beforeme " ; implys his Folly furficiently; or
rather the Incredibility of the whole Story.
What had he to do at this Pool, if he had
neither Legs of his-own good enough, nor a
Friend to aflift him in the Attainment of Sanc-
tion ? Was he not a Fool for his Patience ?
Divines may commend him for it : but after
a few Years or rather a few Days Experi-
ence, another Man wou'd have been convinc'd
of the Folly and Vanity of his Hopes; and
have returned home.

N. It feems indeed improbable that the Man
ihou'd ly thirty-eight Years at the Pool, (if

he



no A Conference ufon

SECT.HI. he had any Home, or Friends to go to,) when

^"V"v^ he found there was little or no hope of a Cure.
But if this Suppofition be fo incredible as Mr.
W. reprefents it, is not that a fufficient Argu-
ment againft his Conftruction of the Evange-
lift's Words. Suppofin^ the meaning of them
were doubtful, as (all Things being duely con-
iider'd) they are not : yet when an ambiguous
Exprefllon is capable of two different Sences,
one of which is abfurd, or highly improbable ;
and the other rational, and confident with the
Context ; every candid and judicious Perfon
will certainly prefer the moft rational Inter-
pretation before the other. But the improba-
ble Senfe of the Paflage wou'd bed fit Mr. #7s
purpofe ; and therefore he infills upon that :
and from his own abfurd Conflrudbion of St.
John's Words, he draws an Argument to prove
that the thing he relates is incredible. It is
altogether uncertain how long the Man had
Iain at the Pool. St. John intimates that be
bad already continued a long time there : for fo,

ch. v. . I think, froAuV #fy %$ovov t, fhou'd be ren-
der'd : and if any thing mull be added to com-
pleat the Senfe, the Word \tbere\ exprefles the
Evangelift's true meaning better than [in that
Cafe.} But unlefs we knew exactly the Man's
Circumflances ; and what St. John precifely
meant by a long time ; we cannot judge whe-
ther the Man*s Patience was prudent or foolifh.
However, you may think of this Circumftance
as you will : it cannot in the leaft affetfl the
Truth of the Faft.

Dire. 3 . p. ji If he cou'd not put in for the Benefit
of a Cure with Profped of Succefs, in his
more youthful Days, when the Diftemper was
young too , much lefs Reafon had he to hope

for



Our SAVIOUR'/ Miracles. lit

for it in his Old-age after thirty-eight Years Sect. lit.
Affliction ; unlefs he dream't of (what was not
to be imagin'd) an opportunity without Mo-
leftation and Competition to go-off with it. I
will not believe there ever was fuch a Fool :
and for that Reafon will not fuppofe St. John
cou'd literally fo Romance ; unlefs he meant
to bambouzle Mankind into the Belief of the
greateft Abfurdity.

N. I obferved before, that the more incredi-
ble the Man's lying thirty-eight Years at the
Pool may feem to be, the greater Reafon there
is for interpreting St. John's Words in the o-
ther Sence ; 'viz. that the thirty-eight Years
related only to the Continuance of the Man's
Infirmity ; and not to his ftay at the Pool*
But however long you may fuppofe him to
have waited for a Cure, you will find little
Reafon to blame his Patience ; if you confider,
(i .) That feeing Cures were frequently wrought
at the Pool, he might hope for an opportuni-
ty of being cured at laft without any Compe-
tition. And probably his perceiving the Num-
ber of the Difeafed to leflen at different times,
(tho* it afterwards increas'd again) might inli-
ven his Hopes, and incourage him, tho' often
difappointed, to perfevere ftill in his patient
Expectation of Relief. (2.) Seeing he was poor
and friendlefs, he might pafs his time as well,
in the Porches at the Pool of Bethefda, the
Hottfe of Mercy, as any-where elfe : and be
there fupply'd with the Necefiarys of Life.
(3.) Having been fo many Years lame, and
perhaps deftitute of Relations, or any-one to
afiift him, he might have no other place to go



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 9 of 31)