LIBRARY OF CONGRESS. ©]j8{t, ©opijrtg)|i !fo;;„.5.<" Shelf ..LI-O UNITED STATES OF AMERICA. "THE SCEIPTFEE CAN NOT BE BROKEN." — John x. 35. THE SOUL. "Who his own self bore our sins in his own body on the tree." — 1 Peter 3:24. THE BODY. "Himself took our infirmities, and bore our sicknesses." — Matt. 8:17. DIVINE HEALING OR THE ATONEMENT FOR SIN AND SICKNESS BY CAPT. R. KELSO CARTER. For Twenty Years of the Pennsylvania Military College, Author of ' ' Pastor Blum- hardt" "Miracles of Healing,'''' "-Supernatural Gifts of the Spirit" Editor of "The Kingdom,'''' Etc. NEW EDITION, REWRITTEN AND ENLARGED. n.^ New York: JOHN B. ALDEN PUBLISHER. 1888. / Copyright, 1884 and 1888. BY B. KELSO CARTER. DEDICATION. ( I LOVINGLY DEDICATE THIS BOOK TO ONE WITH- OUT WHOSE AID IT WOULD NOT HAVE APPEARED; TO ONE FOR WHOSE TENDER CARE, PATIENT INSTRUCTION, AND GENTLE, LOVING LIFE I SHALL THANK GOD THROUGH TIME AND THROUGH ETERNITY; TO ONE WHO HAS BEEN EVER TO ME THAT WHICH IS PUREST, AND SWEETEST, AND HOLIEST IN CHRISTIAN HUMANITY; TO HER WHO FIRST TAUGHT ME THE ALL-CONQUERING NAME OF THE MIGHTY JESUS: MY MOTHER, MART ESTHER (KELSO) CARTER. CONTENTS. PAfflM INTRODUCTION.— From The Century Magazine 9 Explanation. The Authority — God's Word. Cases Not the Proper Foun- dation. The Doctrine. Ancient Medical Knowledge. Specialist Physi- cians in Egypt. God's Covenant with Israel. Promises of Health in Ex- odus and Deuteronomy. Health to the Obedient Jew. Abraham, Isaac, Jacob, David, Solomon, Ahaziah, Asa, Hezekiah. Isaiah's Promises. Jesus Christ's Work. Unbelief the Limit. The Apostles' Work. The "Body for the Lord." The Earnest of Our Inheritance. The Promise in James. Medical Knowledge in the Days of the Apostles. Dean Alford's Comment on Jas. v. 14, 15. The Oil Sacramental, not Medicinal. Death. The Practice. CHAPTER I.— Pardon op Past Sin 21 Promises of Scripture. Half-hearted Christians. Absurdity of Pardon for Future. Modern "Indulgences." CHAPTER II.— Kept from Falling 23 Different Schools. Dr. Hodge. Mr. Moody. John Wesley. Unqualified Promises. Salvation a Finished Work. Sickness and Sin Not Mentioned as Absent from Heaven. CHAPTER III.— Healing op. Bodily Disease 26 The Atonement for the Body as Well as for the Soul. Special Cures in An- swer to Prayer. The General Doctrine. My Own Case. Carl Reed vs. His Own Father. Similarity of Evidence for Healing of Soul and of Body. Skepticism in the Church. Explaining Miracles. God Works by Scientific Law Always. Henry Varley and the Cyclone. "God Said." The Case of Sarah. Abimelech's Household. Rebekah. The Exodus. The Decalogue. Promises in Deuteronomy. The Wilderness. The Philistines and the Ark. Solomon's Vision. Naaman and Hezekiah (page 35). Healing in the Psalms. Proverbs. Isaiah's Atonement Chapter. Young's Translation. Hegstenberg's. Isaac Leeser's. Jesus Not Sick Inwardly. Sickness and Natural Law. Why Christ Bore Our Diseases. Healing and Spiritual Blessing. Promises in Jeremiah. Suffering and Disobedience. Ezekiel. The Woe to the Shepherds. Micah, Habbakuk, Malachi. The New Testa- ment (page 48). The Name Jesus. Christ's Temptation. Satan's Fore- knowledge. Feeding on Christ. Conditions of Christ's Miracles. The vl CONTENTS. PAGE Commission to the Twelve. The Seventy. Faith in the Promise Essential. An Ignorant Objection. Jesus Came to Save Men's Lives. As thou hast sent me, even so send I them. The Apostles' Prayer. Corinthians — The Gospel of the Body. Members of Christ. The Laws of Health. Eating and Drinking. The Promises, Yea and Amen. Members of His Body. The Curse of the Law (page 56). Christ Our Life. The Purpose of the Miracles. Thomas Erskine. Admiral Fishbourne. Argument from History and Anal- ogy. The Whole a Type of Its Parts. Preparation for the Second Advent. Satan's Trump Card. 1. Sickness from the Devtl 63 Rev. Samuel Wakefield. Scripture Declarations. God's Part in the Matter. The Atonement and Satan's Work. Hymeneus and Alexander. Reasons for such terms as " God Smote Him." Miss Havergal's Faulty Logic. Our Dear Ones. God's "Hired Razor." 2. The Importance op the Body 71 The Body not a Cage. The Real Source of Sin. Paul's Opinion of his Body. " The Old Man." The Body for the Lord. The Body of Moses. 3. A Sanctified Diet 77 Esoteric Buddhism. The Atonement for Child-birth. Law of Leprosy. Law of the Priesthood. Wakefield on Physical Atonement. 4. Who may be Healed 82 The Word "Physician." Bible Neglect of Doctors and Medicine. The Direction to the Sick in Jas. v. 5. The Sin unto Death 86 Sins Forgiven, but Punishment not Remitted. The Case of Moses. The Wilderness Life for the Body. Abuses of the Body. Appetites. The Mar- riage Relation. 6. The Perfect Means 90 Simple Faith and Obedience. Visible Means may be used. Healing and Forgiveness. CHAPTER IV.— Kept from Sickness 93 Importance of Conditions. Some Difference Between Soul and Body. Sick- ness not Always a Proof of Sin. A Thousand Generations. Christ Fulfills the Law. Jacob, the First Recorded Case of Death-sickness. The Day of Small Things. Little Sins. Criminal Ignorance of Health Laws. Statutes. Scoffers. Dr. Buckley. Sickness a Disgrace. Paul's Testimony. Walk- ing in the Light. Job's Case. Sickness sometimes a Means of Grace. The Lord's Prayer. God's Will. CHAPTER V. — Objections and Questions < 101 1. The "Vile Body " 101 2. Trophimus 101 3. Paul's Thorn 102 A Messenger of Satan. Its Exceptional Character. The Thorn Healed. 4. The Man Born Blind 108 5. Lazarus 109 The Roaring Lion. How God Sends Evil. 6. Death Appointed to All * 12 C0NTE1NT8. vtt PAGE 7. For the Apostolic Age 113 The Promises and the New Covenant. Why the Apostolic Gifts Disap- peared. 8. The Days of Miracles Have Passed 115 A Negative Proposition. Epochs. Prophecy. 9. The Use of Means 119 Timothy. Hezekiah. The Blind Man. Naaman. Paul and Silas. Was ■ Oil a Medicine? Ancient Medical Knowledge. Nothing new under the Sun. Oil as a '•Cure-all." Why God has allowed the discovery of medi- cine. Symbolism of Jas. v. 14, 15. The Doctors Speak. 10. Who Are the Elders ? 127 11. Gifts of Healing 128 Dr. Cuyler's Views. My Own Call. A Case of Healing. 12. Casting Out Devils 132 Dr. Forbes Winslow's Opinion of Demoniacs. Modern "Possession." 13. Modern Thorns 134 14. Romanist Miracles 136 A Case by an Eye-witness. True Faith Always Rewarded. 15. Glorifying God in Sickness 138 Possible Obstinacy. Discipline. Uses of Sickness. Job xxiii. Elihu and James. Every One Will not be Healed. Sickness not a Dart, but a Wound. Kissing the Rod. 16. God's Will to Heal 144 Trying to Defeat God's Will. Thy Will be Done. 17. That Review Article 146 Epochs. Modern Revivals and Miracles. Signs not Following Those who Disbelieve in Signs. Raising the Dead. The Lord's Supper. The Imagination. Cheap Miracles. Post-millenniumism. 18. The Century Articles 152 Dr. Buckley's Error in Philosophy. 19. Why Infants Suffer 153 Inherited Disease. The Pains of Motherhood. 20. Why Not Instantaneous 155 Miriam. Shunamite's Son. Hezekiah. Job. David. Blind Man. Nobleman's Son. Blind Man at Siloam. Lazarus. Epaphroditus. Trophimus. CHAPTER VI.— Full Salvation 159 The Fourfold Gospel. Quadrangular Christians. Unbelief. The Church Preparing for Translation. Chinese Missions and Healing. CHAPTER VII.— Review and Conclusion 165 APPENDIX A.— John Wesley on Divine Healing 174 APPENDIX B.— The Case of Mrs. Rebecca Fravel 176 APPENDIX C. — Theosophy and Esoteric Religions, Mind Cure, Christian Science, etc 177 APPENDIX D.— My Confession 179 Reasons for Writing this Book. My Healing. Calvinism and Arminianism. Glossary of Scripture Texts 182 INfttOblJCTION. As the briefest and most comprehensive synopsis of the doctrine advo- cated in this book, I have decided to place as an introduction the article written for the Century Magazine, and published, in a much reduced form, in that journal for March, 1887. In presenting the original draft of that article, the attitude of the Century editor and managers toward it will be understood in a moment, when I state that they allowed me but four pages, while Dr. Schauffler and Dr. Buckley, for their attacks on divine healing, occupied altogether some thirty pages. By way of explanation, it may be said that the writer has been most intimately associated with the " faith-healing " movement ever since it first began to attract public attention in this coun try. Seven years ago he was healed of a stubborn case of organic heart disease, after the best phy- sicians, and the most favorable climate and manner of life had alike sig- nally failed to afford relief. At that time the literature concerning this subject was limited to the life of Dorothea Triidel, and a small volume of Faith-Cures by Dr. Cullis, besides such more general works as Horace Bushnell's Nature and the Supernatural. During these seven years, and especially in the last four, the subject of healing through faith has risen into general prominence, and the literature now forms quite a small library. All of these writings are not new, but in many instances are largely com- posed of quotations from the early fathers, and other prominent Christians, all along the history of the church. In the perusal of this mass of writing, and in the contributions which he has himself made to the library men- tioned, the writer of this article has necessarily been placed in a position to speak with authority on the question, What is the doctrine and practice of Divine Healing, as presented by its most prominent advocates? It may be added that there is hardly a single individual who has been brought prominently forward in this movement with whom he is not acquainted, either personally or through some form of correspondence. f One other explanation is needed. There are two classes of believers in Divine Healing. First, those who hold that God does heal individuals fre- quently, according to His sovereign will in the case, and in answer to prayer; but that there are many cases in which it is not His will to heal, not merely because of failure in the individual to exercise faith or meet some divine condition, but over aud above all this. The second class believe that the atonement of Jesus Christ has provided a salvation which covers the body as well as the soul, and offers the possibility of deliverance from io DirmE healing. the inward power of sin and sickness in this life, provided we do meet all the divine conditions. Both classes agree that means may be used, or left untouched ; it being always conceded that these, like the clay and spittle upon the eyes of the blind man, would have been entirely inadequate to the results obtained. It is in the interest of the second class mentioned, which class embraces all the prominent advocates of " faith -healing," that this article is written. The object of this paper is simply to bring before the reader the real nature and ground of the doctrine, as far and as clearly as is possible in such limited space as that offered by a brief magazine article. The difficulty of the task will be surmised when it is known that a book of three hundred pages has proved insufficient to cover all the ground desired. THE AUTHORITY. The only authority to which any real recognition is accorded is found in the Bible. To the Word of our God we bow with absolute submission. What God says we propose to believe, whether we have been so fortunate as to prove it in our own experience or not. With Daniel Webster, we " believe religion to be not a matter of demonstration, but of faith. God requires us to give credit to the truths which He reveals, not because we can prove them, but because He declares them." This does not mean that we are always unable to offer any reasonable proof of our belief, but simply emphasizes the thought that the ground for our belief is not found in the proof, but in the Word of God alone. The thoughtful reader will now be prepared for the following statement, which I formulated years ago. It is this: Individual cases of healing, or phenomena, are absolutely worthless as to the question before us. All the cases in the world have nothing what- ever to do directly with the doctrine of Divine Healing, for the very sim- ple reason that they are not and never have been made the basis, or ground of that doctrine. The only foundation is the Word of God, and hence the examination of cases per se has no direct bearing upon the sub- ject. Failures in cases may serve to throw light upon defects in the prac- tice of healing, but not upon the doctrine itself. The only source of light, and the only true battle-ground, lie therefore in the Scriptures of truth. Some people seem to be saved instantaneously, so to speak, while many others appear to grow gradually into salvation all the way along to the grave ; and others still, who profess a desire to be saved, do not receive salvation at all, but die in their sins. No Christain, however, thinks of making these facts the basis for the doctrine of salvation through faith ; that is found exclusively in the promises of the Word. Should the whole world fail to be saved, we would still teach the gospel of salvation; and if all fail to be healed, we must hold to the gospel of healing, provided only that these be found in the Word. And after all has been said, on INTRODUCTION. 11 the human side, one success establishes a possibility in the face of a thousand failures. THE DOCTEINB. Passing rapidly over the time when Abraham, Isaac, and Jacob each sought the Lord as the direct healer of physical disorders (see Gen. xx. 17; xxv. 21 ; xxx. 2), we come to the date of the Exodus, when God specially undertook the salvation of His people. But before reading the Word, here let us inquire whether human skill had anything to offer in the way of medical treatment. Presumptive evidence upon this point is very strong. The antediluvians, with the opportunities afforded by their long lives, must have carried scientific matters to a very high point. Their knowledge was brought across the waters of the flood by Shem and his brothers ; and be it remembered that he was alive until about the time of Jacob's birth. Egypt received and developed therefore all the knowledge of the world which survived the deluge ; and with this view of the case we can see that it is no empty comparison when we are told that " Solomon's wisdom, excelled the wisdom of all the children of the east country and all the wisdom of Egypt." The wise king is expressly stated to have been filled with knowledge far beyond any other man, before or after him ; hence the comparison with the wisdom of Egypt greatly exalts the latter. 'Now Clement of Alexandria, who lived in the second century, mentions six hermetic books of Egyptian medicine, one of which was devoted to surgi- cal instruments?^ Besides this, there are now in existence various Egyptian papyri, which testify strongly to the skill and fame of the medical men of the day. The learned George Ebers, in Uarda, chap, iii, says: " "Whoever required a physician sent for him, not to his own house, but to a temple (for each was attached to a priestly college). There a statement was required of the complaint from which the sick person was suffering, and it was left to the principal of the medical staff of the sanctuary to select the master of the healing art whose special knowledge appeared to him to be suited for the treatment of the case." Herodotus also testifies to the same purpose. Here, then, we see that the Eyptians possessed medical knowledge and skill of a very high degree. But the Scriptures inform us that "Moses was learned in all the knowledge of the Egyptians," hence Moses must have possessed the highest medical information. Notwithstanding all this, when the^ pathway was opened through the sea, the Lord gave the following unmistakable promise at the very beginning of their new life. In Ex. xv. 26, we read: "If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee." (or, I am the Lord thy healer). 12 DIVINE HEALING Need we remark, in passing, that this promise Was tested again and again? They were healed and kept in health as long as they rendered perfect obedience. Moses prayed for leprosy (Num.xii. 13), and Aaron for the plague, (Num. xvi. 47,48) . The serpent's bite found its cure solely through faith (Num. xxvi. 9), and the pestilence vanished when David sacrificed (2 Sam. xxiv. 25). The Psalmist declares that when the chil- dren of Israel walked through the wilderness ' 'there was not one feeble (sick) person among their tribes," (Ps. cv. 37); and Solomon reminds the people that there had not failed one word of all the promises given through Moses, (1 K. viii. 56). Joshua, also, before he died, said to the people, "Ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof," (Josh, xxiii. 14). We are therefore confronted with the fact, that instead of sending the people to Moses for the benefit of his learning, they were referred only to fi-od, and were actually preserved in physical health so long as they obeyed the divine commands. But let us read the health covenant more fully. In the fifth commandment we find the most explicit promise of physical life, conditioned on obedience to parents. Passing on, we read passages like the following, which cannot be disputed on any ground whatever: "Oh, that there were such an heart in them, that they would fear me, and keep all my commandments always, that it misjht be well with them, and with their children forever." (Deut. v. 29). (This will reach down to our day and generation). ' 'Ye shall walk in all the ways which the Lord your God Jiath commanded you, that ye may live, and that it may be well with, you, that ye may prolong your days in the land which ye shall possess" (v. 33). "If thou shalt indeed obey his voice, and do all that I speak . . . I will take sickness away from the midst of thee." (Ex. xxiii. 22-25). "If ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do allmy commandments, but that ye break my covenant; I also will do this unto you ; 1 will even appoint over you terror, consump- tion, and the burning ague, that shall consume your eyes and cause sorrow of heart. ' ' (Lev. xxvi. 15, 16). ' 'If ye hearken to these judgments, and keep and do them, . . . the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee." (Deut. vii. 12- 15). "If thou wilt not observe to da all the words of this law that are written in this book, . . . then the Lord will make thy plagues wonder- ful, and the plagues of thy seed, even great plagues, and of long continu- ance, and sore sicknesses, and of long continuance. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of, and they shall cleave unto thee. Also every sickness and every plague which is not written in the book of this law, them will the Lord bring upon thee, until thou be destroyed. And ye shall be left few in number." (Deut. INTRODUCTION. 13 xxviii. 58-62). Manifestly, if "every sickness" was to come only if they disobeyed, tney would be absent if tney were obedient. Certainly tnere will not be found a man who will attempt to deny, in the face of all this, that the Jew was promised entire deliverance from all manner of sickness by the power of God alone, and that the only condi- tion was perfect obedience. We have already seen that the Jews understood this, even from the days of Abraham. The case of that patriarch has been cited, as well as those of Isaac and Jacob. The his- tory of the march through the wilderness is full of illustrations. When thev obeyed they were healthy. When they disobeyed they were afflicted, but were always cured by prayer. David has left the most abundant testimony to his understanding of the matter. Hear him: < ' The Lord is the strength of my life." (Ps. xxvii. 1). "O Lord, my God, I cried unto thee, and thou hast healed me." (xxx. 2). "O Lord, thou hast brought up my soul from the grave, thou hast kept me alive, that I should not go down to the pit. ' ' (xxx. 3). * 'The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness." (xli., 3). "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. Thou shalt not be afraid for the terror by night ; nor for the arrow that flieth by day; 4ior for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday." (xci. 1, 6). "Bless the Lord, O my soul, and forget not all his benefits : who f orgiveth all thine iniquities ; who healeth all thy diseases*/ who redeemeth thy hf e from destruction ... so that thy youth is renewed like the eagle's." (ciii. 2, 5). Many more quotations could be given, but these will suffice. When Solomon dedicated the temple, he prayed that God would heal "whatsoever plague or sickness there may be," when the sufferer should pray towards that house, and the Lord distinctly promised to do so. "If my people, which are called by my name, shall humble themselves, and pray and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land. " (2 Chr. vii. 13, 14). When David's child was sick we read of no physician in the case ; the prophet brought the word of the Lord. Even the mighty sinner Jero- boam knew where to send when disease struck his child, and so we find his wife going to the prophet of the Lord. And later on the stern rebuke and inexorable sentence of the Almighty are given to Ahaziah, because he sent to enquire of Baalzebub, and forgot that there was a God in Israel. Finally, on this line, the case of Asa stands out as the greatest lesson of the whole inspired record. He had been severely rebuked for trusting in the king of Syria instead of the Lord ; but when he fell ill the lesson was not remembered, for we read, " And Asa was diseased in his feet, until his disease was exceeding great ; yet in his disease he sought not 14 DIVINE HEALING. to the Lord, but to the physicians. And Asa slept with his fathers and died." (2 Chr. xvi. 12, 13). Two hundred years later Hezekiah prayed earnestly, and the Lord miraculously healed him, employing as his messen- ger an i aspired prophet, and not a physician, and in answer to the king's prayer the people also were healed. (2 Kings xx. 1-11, 2 Chr. xx. 15). There is no mistaking the sense of the Word in these two instances. Asa failed to put his case in the Lord's hands, and sought human help in- stead. For this he died. But Hezekiah besought the Lord to heal him, even when the sentence of death had been pronounced, and for this appeal and manifestation of faith he lived ; yet, when Hezekiah failed to clearly testify of God's healing to the Babylonish ambassadors, the judgment of heaven fell upon him also. (2 Chr. xxiii. 31, and 2 K. xx. 12). Before leaving this period let the reader turn to Job xxxiii. 14-30, and see what a clear declaration it makes concerning God's purpose in sickness; and then we will be ready to take the next step in the argument. So far we have builded on a rock. Divine healing for the Jew can not be disputed for a moment. But now, having traced it clearly in the Word to the closing days of the kingdom, it becomes necessary to show that it bridges the gulf between the kings and the advent of the Messiah. We have just seen Isaiah employed as an agent in a " faith-cure/ ' Let us read what he has to say upon the subject. The great atonement chapter of the Old Testament gives us the following literal readings: " A man of pains and acquainted with sicirness. " (verse 3). "Surely our sicknesses he hath borne, and our pains he hath carried them." (4). " And by his bruises there is healing to us." (5). "And Jehovah hath dehojhted to bruise him, he hath made him sick." (10). The above is Dr. Kobert Young's translation, made of course without the faintest idea of assisting modern " f aith-hcalers. " Dr. Isaac Leeser gives a significant rendering of the fourth verse: " But only our diseases did he bear himself, and our pains he carried. " Now in view of the facts developed in the pre- ceding argument, what ^ort of mind would it have required in a Jew to say that this chapter only referred to spiritual blessings? But we are not left to human argument here. With/^ -* spending further time on such passages as Jer. xvii. 5-1 l , and xxxii. *v, Ez. xxxiv. 2-16; Micahvi. 13, and Mai. iv. 2, we pass t j once to the time of Christ. From the very beginning of His ministry, Jesus Christ joined the body with the soul; and we read that He healed "all that had need of healing." In Matt. viii. 16, we find a commentary written by the Holy Spirit, which cannot possibly be explained away. "When even was come, they brought unto him many that were possessed with devils ; and he cast out the spirits with his word, and healed all that were sick: that it might be fulfilled which was spoken by the prophet, saying : Him- self took our infirmities, and bare our sicknesses." Here, then, the Holy Ghost informs us that the words of Isaiah did refer to the body. But the apostle Peter also quotes these same words for the soul, when he INTBODTJCTION. 15 says: "Who his own self bare our sins in his own body on the tree." (1 Pet. ii. 24). Let him who can disprove the following: If Peter can be relied on for the present day and generation, so can Matthew. And if Matthew's quotation has no force to-day, then neither has Peter's . The Jew believes in a material kingdom; the Christian in a spiritual dominion. "We claim that both are right in what they receive, and both are wrong in what they reject. The truth concerning salvation embraces the entire man, spirit, soul, and body. In the new dispensation we have not lost anything. There has not been a subtraction, but an addition. Jesus Christ did not abolish the decalogue, nor the moral law ; the cere- monial only passed away. He came to fulfill, not to destroy. Our spiritual advantages in the dispensation of the Holy Ghost are not offset by a corresponding loss on the physical side. We are not playing at see- saw with the Jew. The laws of health and of healthy food have not changed since the days of Moses. "We find trichinae in pork, tape-worms in the hare ; and equally good scientific reasons have been discovered for accepting nearly or quite all of the bill of fare laid down three thousand years ago. But let us follow the New Testament teaching on the subject. Jesus Christ never turned away from those who sought healing at His hands. He specially commissioned the twelve to heal as weS as to preach; and later the same commission was given to the seventy. (Luke ix. 1-6 ; and x. 1-19). The only limit to these benefits was unbelief , as is plainly declared in Mark vi. 5 ; and Luke, iv. 27. His last words, accord- ing to Mark, contain a positive promise of the " signs" which should "fol- low them that believe;" among which we find the healing of the sick through the laying on of hands. This was not a promise to the apostles, but to "them that believe". Some who have written against this doctrine have been so short-sighted as to point to the absence of these signs among certain prominent teachers, as proof that the day of such mani- festations has passed. They are sadly illogical. The only correct infer- ence is that these persons are troubled with unbelief, at least on this point; and their candid confession fully sustains such a conclusion. The apostles took up the work of healing as a very important part of the gospel. " Such as I have give I thee," said Peter at the beautiful gate of the temple. Let us recall the significant words of the old Eomish prelate, when his companion remarked, as he gave alms to a beggar, M The church can no longer say; with St. Peter, 'silver and gold have 1/ none'," "True father, but neither can she say 'in the name of JesusA Christ of Nazareth, rise up and walk'. " In those days a man, who like Stephen was full of the Holy Ghost and of faith, almost of necessity did great signs and wonders among the people; and simple healings abounded everywhere. "When the unbelievers raged against them, the apostles did not merely ask for more grace to bear it, but actually prayed for "signs and wonders, in the name of Jesus." (Acts iv. 29). 16 DIVINE HEALING. In 1 Cor. vi. 13, Paul asserts that "the body is for the Lord, and the Lord for the body;" and in chap. xi. 30, he tells us of some who were sick, and others who died because of sin. Continuing his explanations to the Corinthians, we find several chapters devoted to the "gifts of the Spirit," among which "gifts of healing" are prominent. A little simple logic at this point will be of assistance. These gifts have pre- cisely the same apostolic warrant as the "word of wisdom" or the. "word of knowledge." The church has not thrown away "govern/ ments," indeed she is well nigh governed to death in these days; nut the apostle, in verse 28, chap. xii. ranks this "gift" far below "healings," if there be any discrimination in the order ot statement. Again, the Holy Spirit brings to us "the earnest of our inheritance," (Eph. i. 14,). Part of this inheritance is to have "our mortal bodies quickened by his Spirit." (Kom. viii.ll), "He that hath the Son hath life," and it is therefore concluded that "Christ formed within you the hope of glory" must or may give an earnest of the "purchased possession" not merely on one side — the spiritual, but on the physical as well. The body is to share in the glorification, hence the "earnest" includes the body. An impartation therefore of the Divine Life is looked for, in the body as well as in the soul, enabling the man to perform any and all God-directed work until the day of his departure arrives, or Christ comes the second time. Finally, we have the unanswerable direction to the sick in Jas. v. 14, 15. "Is any sick among you? (among you believers) let him call for the elders of the church ; and let them pray over him, anointing him with oil in the name of the Lord : and the prayer of faith shall save the sick, and the Lord shall raise him up ; aud if he have committed sins (as a cause of the complaint) they shall be forgiven him." Concerning this passage John Wesley remarks, in his Notes on the New Testament, in accord with Ben- gel, "This single conspicuous gift, which Christ committed to His apostles, remained in the church long after the miraculous gifts were withdrawn. Indeed it seems to have been designed to remain always, and St. James directs the elders, who were the most, if not the only gifted men, to administer it. This was the whole process of physic in the Christian church, till it was lost through unbelief, "'^j' This statement of Wesley's brings up the question as to the progress made in medical science in the time of Christ. A very few quotations will suffice. We find in the Homeric poems abundant evidence that, at that early- day, medicine as a science was by no means a new thing. "And there is no sign given of the subordination of medicine to religion, nor were priests charged with medical functions . . . circumstances which throw grave doubts on the commonly received opinion that medicine derived its origin in all countries from religious observances." (Enc. Brit.) Hip- pocrates the Great (B. C. 460) was a voluminous writer, a close observer, and a skillful physician. He mentions no less than two hundred and INTRODUCTION. 17 sixty-five drugs in his various works, besides many dietary and surgical remedies or methods. In all chronic cases he chiefly relied upon diet, exercise and such natural methods. After him arose two schools under Herophilus of Chalcedon, a profound anatomist and a renowned physi- cian, and his rival Erasistratus. (Doctors disagreed in those days as well as at present). Alexandria, the seat of learning, received the followers of both, and was the scene of a long controversy between them. Erasis- tratus and his disciples employed a "great variety of drugs." (Enc. Brit.) After these arose the Empiric school (280 B. C.) whose physicians were "extremely successful in practical matters, especially in surgery and the use of drugs, and a large part of the routine knowledge of diseases and remedies, which became traditional in the times of the Eoman empire, is believed to have been derived from them." (Enc. Brit.) Asclepiades, the friend of Cicero, (124 B. C.) founded a system known as fMethodism." His knowledge of disease and surgical skill was very considerable. In the treatment of sickness he laid great stress upon "diet, exercise, passive movements or frictions, and the external use of cold water;" in short, a modified athletic training. This is surely sufficient to convince the most skeptical that oil was only one of hundreds of remedies current among the physicians of the time. Before leaving this passage in James let us read no less an authority than Dean Alford. He says, " 'shall save' . . . already here, considering that the forgiveness of sin is afterwards stated separately, sosei can only be used of corporeal healmg, not of the salvation of the soul . . . The anointing was not a mere human medium of cure, but had a sacramental character. (The same words are used of baptism, Matt, xxviii. 19 ; Acts ii. 38; x. 48; xix. 5.) . . The apostle is enforcing the efficacy of prayer in afihctions. verse 13. Of such efficacy he adduces one special instance. In sickness, let the sick man inform the elders of the church. Let them, representing the congregation of the faithful, pray over the sick man, accompanying that prayer with the symbolic and sacramental act of anointing with oil in the name of the Lord. Then the prayer of faith shall save (heal) the sick man, and the Lord shall bring him up out of his sick- ness ; and even if it were occsasioned by some sin, that sin shall be for- given him. Such is the simple and undeniable sense of the apostle, argu- ing for the efficacy of prayer. . . . Observe the promises here made of recovery and forgiveness are unconditional, as in Mark xvi. , 18 al. . . And pray for one another that ye may be healed in case of sickness, as above. The context here forbids any wider meaning. " Death is a consequence of sin, and is unmistakably a part of the curse of the law. But "Christ hath redeemed us from the curse of the law," Gal. iii. 13), and a logical conclusion leads us to believe in translation, were it not for the special scripture which steps in on this point, as it cer- tainly does not in the case of sickness, and declares that: "It is appointed unto men once to die." (Heb, ix, 27), Bead also Kom, viii. 10-23; 1 18 DIVINE HEALING. Cor, xv. 23-32; Col. iii. 4; Heb. ii, 8; and ix, 28, These texts with- hold the boon of translation from the direct covenant, and retain it in the special providence of God, except for the living, waiting saints at the second advent. They have its sure promise. " Jesus Christ, the same, yesterday, to-day, and for ever," is a tre- mendous declaration. Now we have seen that the promises of God most undeniably contain the assurance of physical health, conditioned on obedi- ence. These promises have not been outlawed by time. We cannot throw them away without sacrificing the decalogue itself and all the moral law. An unbroken line of leaders, kings and prophets carry them down to the gospel dispensation in which we live. These promises of God then are ours to-day. But upon what is their efficacy based ? In 2 Cor, i. 20, we read, " For all the promises of God in Him are yea, and in Him amen, unto the glory of God by us," These are included in the "all;" therefore, they are yea and amen in Christ. And this simply means that they owe their existence and power entirely and solely to the vicarious atonement of our Lord and Saviour. There is no escape from this conclusion. The atonement gives life to the promises ; and the Eromises, beyond all dispute, provide physical health, as well as soul ealing. The conditions to-day are the same as of old. We must believe, and obey. Belief is faith, and obedience is works, "Faith without works is dead;" so belief and simple obedience cannot be sep- arated. When Naaman joined his obedience to his belief, and dipped in Jordan, faith and works were united, and salvation resulted. It is ever so, THE PEACTICE. 1. "Faith-healers" believe in the use of means. The Scriptural means are always employed: — 1. Laying on of hands. 2. Anointing with oil. 3. The prayer of faith. They believe in occasional special leadings of the Spirit to employ other means, which may be inherently efficacious or not. 2. No one is advised to lay aside all medicines, by any prominent teacher or leader, unless he can do so with perfect spontaneity, A forced abstinence from drugs is mere will power, not faith. 3. Faith in the patient is regarded as necessary when the individual is responsible. Even the man borne by his friends, and let down through the roof, had to obey the command, "Rise, take up thy bed." Special exceptions to this are known, where the individuals have not even been aware of the prayer offered in their behalf. These would be included under a promise like that in Jas. v. 16, "Pray one for another that ye may be healed," as general answers to prayer. They are certainly conclusive against the supposition of a "mental subjective condition" in the patient. 4. A perfect consecration of the whole spirit, soul and body, as a "liv- INTRODUCTION. \% ing sacrifice, " is strongly urged. All are taught that it is almost blasphe- mous to ask for healing with any other view than the entire devotement to God of the renewed powers. Hence the universal experience of spiritual blessings in those seeking healing. 5. Inquirers are instructed to believe they do receive, when the Spirit witnesses within that their consecration and obedience are complete, and the prayer has been offered. They are to believe this on the simple war- rant of the Word. ' ' What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." This is in precise accord with the method pursued with those seeking salvation, "Believe and receive" is the formula that always applies. A man acts out his real belief ; hence the patient is told to act as if he were well, (if he can do so in faith). The leaders in this movement have themselves received life and health while following this same plan of action ; and therefore give this advice with all knowledge and honesty, 6. The laying on of hands, or prayer and anointing, are distinctly taught to be of no efficacy in themselves, any more than Jordan was to Naaman. But it is held that "to obey is better than sacrifice." 7. God has chosen to save men through the " foolishness of preaching, " yet all who hear are not saved. In precisely the same way, all for whom prayer is offered are not healed: This, however, affords no excuse for the abolition of either preaching or praying. Lists of failures are not kept in either case ; and the real reason lies in the fact presented in the beginning of this article, that the doctrines of Christianity are not founded upon phenomena, but upon the Word of God alone. 8. All who intelligently weigh the meaning of words, counsel the use of such expressions as will clearly convey the correct idea. A man who is exercising faith, but finds his symptoms continue, is advised to say, I believe I am healed, on the warrant of the promise. He is told not to say he feels, but he believes. " 9, It is taught that Satan can tempt to sickness, precisely as he can tempt to inward sin; by producing a symptom. He can consistently advise the use of a medicine to one who is striving to fix his faith on God's power alone, especially when he thinks that the remedy will ac- complish nothing. (In any case it is as consistent as the actions of those good people who profess to believe that it is the will of God for them to suffer, and at the same time spend time and wealth on every conceivable medicine in the attempt to defeat that will by getting welO 10. Finally, it is distinctly taught that Divine Healing, like every branch of salvation, is a matter for personal experience, and as such is not susceptible of perfectly logical explanation to the unbeliever. To him all such things are "foolishness," but "to us who believe" they be- come "the power of God." Every saved or healed man can testify from his heart, "One thing I know, that whereas I was blind, now I see," though he may utterly fail to convince the Scribes and Pharisees. 20 DIVINE HEALING. True or false, there is no belief rising more swiftly before the churches everywhere than that of Divine Healing. There are over thirty ' ' faith- homes" in America to-day. In England, and on the continent of Europe, can be found a large number; some of them commodious institutions with a history of many decades of years. In June 1885 an International Conference on this subject assembled in London, composed of delegates from all parts of the world, and the great Agricultural Hall was taxed to its utmost to accomodate the serious crowds that flocked to hear. During the last two seasons a number of conventions have been held in New York, Brooklyn, Philadelphia, Baltimore, Pittsburg, Detroit, and elsewhere, in all of which Divine Healing has claimed an import- ant part. The mass of evidence offered, the multitude of witnesses arising and the words of Scripture on the subject demand at least a respectful hearing, and invite the closest scrutiny into the doctrine an." I cannot swell this book to an unwieldy size, and must therefore be brief; simply remarking that a volume as large as this can easily be pre- pared on the subject of Divine Healing in the Epistles alone. But pass- ing on I note that the "natural body," 1 Cor. xv. 4A, is under sentence of death, but let us remember that there was never any sentence of sickness pronounced, except as a result of disobedience, and this was coupled with a strong promise of health, if obedient. These things are too plain. They must be overturned or admitted. 2 Cor. i. 20. " For all the promises of God in him are yea, and in him amen, unto the glory of God by us." Having used this in the intro- duction, I simply say, read the abundant promises of God concerning 56 DIVINE HEALING. obedience and health, and then deny if you can, that the Atonement brings us health of body, " in him, unto the glory of God by us. " And finally, " We walk by faith, not by sight " (2 Cor. v. 7.) was written just in the midst of a pointed discussion of the physical body. Read it and ponder. 31. In Eph. v., we read of physical sins which bring physical disease ; and we are warned not to be deceived, but to remember that " because of these things cometh the wrath of God upon the children of disobedi- ence. " Passing on, Paul touches the relation of husband and wife, and declares that Christ is "the saviour of the body." The word "saviour" means preserver, and the word "body" is the one that is always used when the physical man is indicated. True, a comparison is made between the church and wives ; but the following language gives distinct support to the idea that the physical is meant. " Men ought to love their wives as their own bodies, " and " no man ever yet hated his own flesh, " are distinctly physical in their import. Then follows the tremendous declaration. "For we are members of his body, of his flesh, and of his bones." Well may Paul add, "This is a great mystery." Thank God! many mysteries become plain when we are walking with Jesus. Even this is not wholly a blank. This wonderful union with Christ; just what is its nature and how it is brought about; who can tell? But may we not believe in the union itself as an actual fact, and not merely a figure? "Members of his body, of his flesh, and of his bones." The life of Jesus in me, coursing through my veins, and thrilling my soul and spirit ; how can it be mine, save through the merits of His atoning sacrifice? "He that eateth me, even he shall live by me." — Jno. vi. 57. "Doth this offend you," beloved? Beware how you ask "How can this man give us his flesh to eat" ? The answer will only be the yet stranger statement, "Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you." Remember, "He that eateth my flesh and drinketh my blood, dwelleth in me cmd Im KimP I do not attempt to explain, but can only say these words have a meaning now to me that is new and strange and wonderful. 32. Gal. iii. 13. "Christ hath redeemed us from the curse of the law, being made a curse for us ; for it is written, cursed is every one that hangeth on a tree." This is a tremendous assertion, and it clearly involves the vicarious Atonement for sickness or disease. These afflictions are indisputably the attendants and results of sin. That they are emphatically included in the " curse of the law," can not be denied for a moment. Refer again to the numerous quotations already made from Exodus, Leviticus, Deuteronomy, etc., for the repeated and lengthy declarations of Moses upon this point, (in fact there is vastly greater evidence that sickness and disease constituted the " curse of the law " than that spiritual death was indicated. This may appear startling, but it is most positively true.^ Of course I do not for a moment belittle the spiritual side of the question, but HEALING OF BODILY DISEASE. 57 / 1 do point to the fact that the "law" most specially and repeatedly [declares bodily sickness to be directly included in the "curse," and to form a very important element thereof/^ But Paul positively affirms that " Christ hath redeemed us from the curse of the law" the whole of it, of course, for who will dare say the work of redemption is not finished. But how hath He redeemed us % By " being made a curse for us." Let us put this argument in its simplest form. 1. All forms of sickness and disease were included, and even mentioned particularly, in the " curse of the law." — Ex. xv. ; Ex. xxiii. ; Lev. xxvi. ; JDeut. vii. ; Deut. xxxii., etc., etc. 2. " Christ hath redeemed us from the curse of the law." Therefore, Christ hath redeemed us from all sickness and disease. There is no future tense about it, the work is finished. Again, 1. Christ redeemed us from sin by His vicarious Atonement ; that is, "He was made sin for us." 2. Christ redeemed us from the " curse of the law," by "being made a curse for us." Therefore we are redeemed from all the " curse of the law," body, soul and spirit, solely through His vicarious Atonement. Praise the Lord ! Search the Scriptures, and see whether these things be so. 33. In Colossians i. 27 and ii. 4, we find two phrases " Christ in you," and " Christ our life," that most beautifully and wonderfully express the doctrine of physical health in Christ, just as much as they express our spiritual life. The idea is that Christ is formed within us ; that He indeed becomes the life of the body as well as the soul ; so that we are enabled, "as we have received Christ Jesus the Lord" — by faith for soul and body — to " so walk in him " (chap. ii. 6) for the performance of all the work He may have for us to do on this earth ; and this I believe to be the experi- mental fulfillment of the petition recorded in chap. iv. 12, in which Epaphras prayed, "that ye may stand perfect and complete in all the will of God." The last utterances of Israel's great lawgiver contain this same truth, very clearly expressed, " For he is thy life, and the length of thy days." — Deut. xxx. 20. This cannot be misconstrued, for the expression " length of thy days " forbids any meaning other than a physical one. Yet of this physical existence Moses says of Jehovah, "he is thy life." Joining this with Paul's words, " Christ who is our life," we have the full gospel for soul and body. One single case will be quoted here from Scripture. In Heb. xi. 11, we are distinctly informed that it was " through faith " that Sara received the healing from a purely physical deficiency, and that it was " because she judged him faithful who had promised." Plainly, her faith was necessary, and was exercised before the healing came. And it was cer- tainly a clear case of "gradual" healing by faith. 34. As we read the life of Christ, we are struck with the continued stream of healing miracles that flowed from Him wherever He went. 58 DIVINE HEALING. " He healed all that were sick." l As many as touched were made per- fectly whole." This record begins with His ministry, and terminates in Gethsemane with the act of healing power in restoring the ear of the high priest's servant. When the great prophet, Elisha, was laid to rest, the dead bones of a man sprang into life at the touch of his body Q)ut when Jesus died many graves opened, and the risen dead walked the streets of Jerusalem. Truly the Atonement made provision for the body. But it is contended that these numerous miracles of healing were wrought in order to establish the divinity of our Lord. JSTow, it is true Jesus himself said that His works testified of the Father, and at another time, He exhorted His hearers to " believe Him for the very work's sake." But surely the latter clearly hints at the fact that such was not the primary intention. "I work the works of Him that sent me," gives us the idea that Jesus continuously bore the sins and sickness of lost souls and bodies. He said not " I have worked;" that would admit the construction of an intended demonstration of His divinity; but " I work," is present and unlimited. Let us remember in this connection, that His name, given to Moses, proclaims the unchanging character of His nature and His work — I am. There is no past or future, properly speaking, with our Master and Lord. Glory to His name ! Rather should we see, in these miracles, the natural outcome of that love wherewith He loved us. He healed because, in a sense, He could not help it. He that wept over the city, could not withhold the touch of health from the citizens who came to Him honestly, believing in His power to heal. Thomas Erskine wrote, " Until Christ's ascension He did not receive gifts for men* ; the power of the Holy Ghost was not lodged in Him as the Head of the body, and so that power could not flow internally from Him into the members. The inflow of the power into them was a witness to the world of the exaltation of the Head. The great and common mis- take with regard to the gifts is, that they were intended merely to authenticate or to witness to the inspiration of the canon of Scripture, and that therefore when the canon was completed, they should cease ; whereas they were intended to witness to the exaltation of Christ as the Head of the body, the church. Reader, do you not feel that if these things be so, then there is a nearness to God, and a walking in him, and a down-breaking of the creature in real Christianity of which you as yet know nothing." f A very strong proof that the miracles of Christ were not merely intended to demonstrate His divinity is found in the fact that the Bible always avoids any such thing. God's existence and nature are always pre- supposed. The first words of the sacred writing " In the beginning God created the heavens and the earth," assume all that can be imagined of * Eph. iv., 8. f See " Supernatural Gifts of Spirit," p. 19, fromErskine's " Brazen Serpent." HEALING OF BODILY DISEASE. 59 the miraculous power of the Creator. When the threats of vengeance were sent to Pharaoh the words were spoken " He shall know that I am God," etc. ; but of course we see that the primal object was the deliver- ance of the chosen people. The convincing of the Egyptians was a secondary result. Had this been the object of the miracles why were they not wrought for the doubters when they asked for one ? They were performed only for those who had faith, or for pure benevolence, as in the case of feeding the five thousand. £^4ximiral E. Gardiner Fishbourne, of the English Navy, endorses the ideaoiTTiomas Erskine, just quoted. He says ; in answer to the ques- tion, why these miracles now ?* " In mercy God is opening men's eyes to their past unbelief as to His power and love in Christ, .... " He is endorsing real theology, and condemning the unreal imputative, merely speculative and powerless systems " He is generating faith in the supernatural by witnessing to its reality, and proving that Christianity is not effete or less potential than it was in apostolic times, and showing that those who argue that it is so, and who limit the Holy One of Israel by teaching that divine joy, divine holiness, and divine healing were confined to apostolical times, have been, and are, doing irreparable damage to their own souls, while they destroy the unity of the church and its power over heathendom. " These cures are to prove that Christ's love is not less than it was when He tabernacled in the flesh in Judaea, and that His power is even greater now that He is enthroned at the Father's right hand; and that it is now, as it was from the beginning, His desire to enthrone Himself by His Spirit, in the hearts of all believers. " To prove to those who, in child-like faith, accept it, that the Word of God is inspired by the Holy Ghost, and can be understood by those who seek His enlightenment, while it is a sealed hook to all who are without His teaching, however deep and extended is their human knowledge. (fjTo prove to this money-grubbing, God-denying and unspiritual age, that there is neither progress nor profit when the soul is not fully saved and sanctified?^ " To prove to the false philosophers and unbelieving divines that the God, in whom we live and move and have our being, is known to, and knowable only in the Lord Jesus Christ by faith, while the reality of His presence, love, and power is demonstrated to reason by faith healing." r Erskine has the clear idea — the witnessing to the risen Christ as the living Head of the body. This will always be seen whenever the mem- bers evince that consecration and faith which allows the inflow and out- flow of supernatural power. * Small pamphlet " Wholeness, or Holiness and Health through Faith in the Lord Jesus Christ. " London : Elliot, Stock & Houghton. 60 MT1NE HEALim. One very important point has been entirely overlooked. Those people came very close to Jesus ; much closer than most persons do to-day. Note that He did not heal at a distance, except where the messenger came specially on behalf of the patient. ' ' As many as touched were made per- fectly whole. ' ' He did not cast the devils out of a man while the sea of Galilee rolled between them, but when they actually met. This obvious fact has blinded men to a glorious parallel. We are told that this is the very reason why miracles of healing are not to be expected to-day. Jesus is not here, as He was then. Ah! is it so? " Lo I am with you alway, even to the end of the age," was spoken almost in the same breath with the promise of the signs and wonders to " follow them that believe."* Men have failed to see the wonderful truth that it is actually possible, in this century of grace, to draw just as near to Jesus Christ as it ever was when He walked the streets of Jerusalem. The door of faith may be narrower than the door of sight, but it is wide enough to admit any soul that has resolutely laid aside " every weight, and the sin which doth so easily beset us.*.' Eighteen centuries ago no sick man ever went to Jesus for healing, and at the same time left part of his body at home. He had to go with a whole purpose and a whole action. Just so to-day. /If you will take all you are or hope to be, all your doubts, all your fears, all your dread of men and men's opinions, and go to Jesus in an absolute and irrevocable consecration of soul and body, you will get near enough to " touch the hem of His garment;" and it is true to-day that ' ' as many as touch are made perfectly whole. *& But you can't touch Him through a reservation, any more than you can receive the electrical current through a thick glass plate. Judas an God visits the earth with a flood destroying all past sin and sinners, just as Jesus Christ came to give the washing of regeneration, casting all our sins into the depths of the sea. The second time He will come with fire, destroying the -very roots and seeds of evil, and making " all things new," just as He comes the " second time without sin" unto those who seek for Him, and with the fiery baptism "with the Holy Ghost" burns up the old unrighteous nature or "carnal mind" and makes "all things new," as never before. This argument from the types, if closely followed, proves to be mar- velous in its searching application and absolute fidelity, in every last and least particular; but I have no space here for more than a hint at its out- line. But as we apply this key to the church's history we see a perfect parallel. God chose out or created Israel ; but it was hidden away among the nations. Next the church was baptized with fire and with the Holy Ghost, and at once began a work world-wide in its reach. Lastly, the rapture and resurrection will witness the full redemption of the "bride." Now, just as in Jesus' history, the devil specially opposes and counter- feits God's work, and "the more as he sees the day approaching." Per- haps he is warned by the f or eshado wings which may be plainly seen. The great revival of missionary effort is one of the most marked signs of the times, and the gospel is being rapidly preached "for a witness to all nations." A.nd as the Holy Ghost is at work stirring up the most marked and persistent looking for the coming of the Lord that has been known 62 DIVINE HEALING. since apostolic times, so the devil is at work with his special agencies to defeat God if he can. /Hence our day witnesses the most extraordinary revival and rehash of exploded errors and ancient sins ever known since the flood. Theosophy, Spiritualism, Esoteric religion, refined Buddhism, Mind Cure, Metaphysics, Christian Science, Polygamy, etc., swarm forth with a spontaneity that is only less astonishing than their ready acceptance by multitudes of people in every land. In the first edition of this book I pointed out the devil's imi- tating hand in the "mind cure;" but to-day its advances have astounded us all. The significance of these things Hes in the fact that the second advent is specially attended and preceded by the Holy Spirit's work. Therefore the devil appears with all these counterfeits, every one of which exalts spirit or mind (wrongly using the two words synonymously), as the Holy Spirit's office .is specially to "guide you unto all truth;" so these various offspring of hell all particularly call attention to the fact that they will show you the truth. Indeed this has become the very watchword among them, and on all sides echoes a meaningless cry, "We want the truth, the truth, the truth." And finally as the Spirit is to soon reveal a living Christ in His glory, so these miserable snares of the devil are labeled all over on the outside with such names as "Christian Science," "The Perfect Way, or the Find- ing of Christ," "The "World's Light," etc. But as it is always true that the presence of counterfeits proves the co- existence of the real, all these seem to point to the two great facts of the dav^we five in, viz. : Jesus is coming, and the Holy Ghost is preparing the watchful for the advent. At His coming the waiting Bride is to be translated, and their physical bodies glorified with those of the resurrected saints. But this great con- summation for which the "whole creation groaneth and travaileth in pain until now" has its distinct foreshadowing. The Spirit has directed the minds and hearts of God's earnest conse- crated children to the doctrine and faith of Divine-healing as the necessary preparation for the reception of translation by faith' for like Enoch we must have faith for that wonderful transition. How exceedingly reasonable then, and how perfectly in analogy is it that preceding the great change when the life of Christ will be suddenly communicated w the church to such an extent as to cause her to rise triumphant over death ; how reasonable it is, I say, that the Holy Ghost should lead us to see the possible reception of that marvelous life by faith for the victory over dis- ease as an "earnest of our inheritance." The temptation which drove man out of paradise, is the last to bar his return. The trump card which won Eden is played again to-day with the same satanic malice. "Yea hath God said? " Are you sure He meant HEALING OF BODILY DISEASE. 63 exactly what He said, or was it not a figure of speech? By the thousands on thousands the members of the church of God are falling before this old card of the Serpent ; and on every hand the entire list of events attend- ing the second advent are transformed into a series of figures and " spiritual" mysticisms/V It is the purpose of this book to "go through the gates," and to "pre- pare the way" as much as possible for the coming of the King. "Be ye also ready; for in such an hour as ye think not, the Son of man cometh." 1. — Sickness from the Devil. ^ THE DEVIL. /Men don't believe in a devil now, as their fathers used to do; They've forced the door of the broadest creed to let his majesty through. There isn't a print of his cloven foot or a fiery dart from his bow To be found in earth or air to-day, for the world has voted so. But who is it mixing the fatal draught that palsies heart and brain, And loads the bier of each passing year with ten hundred thousand slain? Who blights the bloom of the land to-day with the fiery breath of hell, If the devil isn't and never was? Won't somebody rise and tell? Who dogs the steps of the toiling saint, and digs the pits for his feet? Who sows the tares in the field of time wherever God sows His wheat ? The Devil is voted not to be, and of course the thing is true; But who is doing the kind of work the Devil alone should do ? We are told he does not go about as a roaring lion now; But whom shall we hold responsible for the everlasting row To be heard in home, in church and state, to earth's remotest bound, If the Devil, by a unanimous vote, is nowhere to be found ? Won't somebody step to the front forthwith, and make his bow, and show How the frauds and the crimes of a single day spring up ? We want to know. The Devil was fairly voted out, and, of course, the Devil's gone; But simple people would like to know who carries bis business on ? Rev. A. J. Hough, Kev. Samuel Wakefield in his well-known " Christian Theology," p. 259, says: "We learn from Scripture that they (demons) are permitted to exercise power over the bodies of men." To sustain this he refers to the history of Job and the demoniacs, noticing the fact of the special mention made of the number and language of the demons, and of the manner of their expulsion. Again he says: "They have power to exercise an evil influence over the human mind." In proof of this he cites the cases of Judas, Ananias, and Sapphira, and others. Among other strong state- ments he uses the following: "It is their constant aim to dishonor God and to injure men, and in prosecuting their wicked designs they submit to no restraint but Almighty power." Kev. ii. 10. ' ' Behold the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days." Eev. ix. 5, 6, 20. "And to them (the locusts) it was given that they should not kill them (men) but that they should be tormented five months, and their torment was as the torment of a scorpion when he strikethman. 64 DIVINE HEAIING. And in those days shall men seek death and shall not find it ; and shall desire to die, and death shall flee from them. And the rest of the men which were not killed by these plagues yet repented not." Eev. xvi. 2, 9, 10, 11. " And there fell a noisome and grievous sore upon the men which had the mark of the beast. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues ; and they repented not, and blasphemed the God of Heaven, because of their pains and their sores, and repented not of their deeds." f These quotations settle the point that able theologians, with no thought of our doctrine, maintain that the demons have power over the bodies of men, and constantly strive to injure them; and that the Scripture expressly declares that such permission is granted to them for purposes of discipline or judgment. /In spite of the verse "T create evil," Isa. xlv. 7, and the famous account of the lying spirit's mission to AJaab's prophets, 2 Chron. xviii.,_ we all believe that God is not, properly speaking, the author of sin. , Of course the coming and existence of sin, and sickness if you please, ' was included in the divine plan, or else God's foreknowledge has nar- row limitations; but when in His wisdom He allows the evil, it only seems, while condemning the voluntary actors, to bring out His glorious redemption. Now sickness is, most unquestionably, an evil. Good may result from it of course, but there is no use in trying to persuade a reasonable man that sickness, in itself, can ever be a good thing. We have already seen how God used it, or allowed it to be used, as a whip to bring the children of Israel back from their sins; and we all know full well that it has often the same use and effect to-day. Most people think Job's case is a mysterious and strange exception ; but I long ago determined that it is a regular type of God's dealings with the soul. Job was a good man; so good and honest as to be called " per- fect" by God himself. But Job, although perfect in heart, was not mature; and God wanted him to grow. This Job evidently failed to see, and therefore strong measures were necessary. Now let us carefully note that Satan was the direct agent who stole Job's sheep and camels, killed his sons and daughters, and at last actually " smote Job with sore boils from the sole of his foot unto his crown." Yes, Satan did it all. Nowadays men would say "the visitation of God," but the inspired writer tells us it was a visitation of the devil. Shall we suppose that the old adversary has lost any of his venom? On the contrary, "he hath great wrath, because he knows that his time is short." But let us particularly remember that Satan could not and did not make Job sick till God gave Mm a distinct permission to do so. (Why it required the distinct permission of Jesus for the demons to enter the Gadarene swine. Even a hog cannot be touched by Satan except the Lord allow). Here we have a positive statement of the fact that Job had physical health by the keeping power of God alone, and that Job became HEALING OF BODILY DLSEASE. 65 sick only when that power was relaxed, for the purpose of opening his eyes to the advanced steps God wished him to take. We all know the story, and remember its significant close ; how God restored him to health and strength and possessions, as soon as the desired spiritual experience was received. O reader ! you who are sick in body and have suffered for months and years, does not this wonderful narrative cause you to think that you are halting and hesitating, failing to see God's leading, and just a little unresolved to say with Job to the very uttermost, ' ' I abhor my- self? ■" That absolute death of self, how hard it is! In Luke xiv. 4, 5, we see a plain inference made by the Lord himself that sickness, like the oxen's fall "into a pit," was a misfortune, which he was glad to heal or remedy when he could. Again we read in Luke xiii. 11-17, of the " woman which had a spirit of infirmity eighteen years, ' ' who was healed on the Sabbath day to the disgust of the Jews. Jesus Himself spoke the words, " ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day?" Truly it was a fit work for the Great Physician to break the chains of the prince of darkness, whether forged about the soul or the body. Yet once more we have a plain statement of inspiration as to the origin of bodily disease. In Acts x. 38, Peter proclaimed to the Gentiles, that "God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, healing all that were oppressed of the devil; for God was with him. " It would be a very narrow interpreta- tion that would limit this sweeping phrase to the few cases of demo- niacal possession recorded in the gospel history. Evidently the entire list of healings is included, by the apostle, in this general statement of the daily work of Jesus. Then those who are sick, are " oppressed by the devil." Most certainly they are; and last but not least, we have Paul's distinct declaration that his " thorn," whatever it may have been, was a " minister of Satan," sent to " buffet" him. Surely nothing could be more conclusive than this. (jt being apparent then that disease is generally from Satan, and that its use, to the Christian sufferer, is purely corrective ; it follows undeniably that if the cause or reason for the correction be removed, there is no necessity for the means of correction remaining. The children of Israel left the task-master's lash in Egypt, and were not obliged to hear it crack in order to keep them humble. I mean by this, that I need not expect to carry a certain form of sickness to my grave, when the leading of the Lord has been seen and accepted. When the Jews turned to God, He received them, and always removed the plagues and bodily diseases which had been used as a means of punishment. And whenever a man came to Jesus, He accepted the faith as far as it went, and never refused to remove the suffering and physical disability. We are now ready to turn to the Scriptures and read of the intent of 6G DIVINE HEALING. the Atonement with reference to the work of Satan. Daniel prophesied that Christ would come after the seventy weeks, " to make an end of sins." Dan. ix. 24. He was to " restrain or finish the transgression," but of sins He would " make an end." "What a glorious truth for the fully reconciled child of the King ! But this sin is the work of the devil ; and we have just seen from the Word that sickness emanates directly from the same baleful source. Why then should not an end be made of that also ? If it was done for Israel in the wilderness, shall we, of the dispensation of grace, be less favored ? It is admitted that sickness is but the beginning of death, that it is, in fact, death's advance guard and active agent ; but Paul tells us that Jesus partook of our flesh and blood, " that through death he might destroy him that had the power of death, that is the devil ; and deliver them who through fear of death were all their life time subject to bondage." — Heb. ii. 14, 15. Here we are distinctly told that the devil has the power of death ; and therefore it follows that he has the power of sickness, as the van of death's army. Now Jesus has not yet destroyed death, except in the promise. That " last enemy " still exists and exer- cises power over us all, " For it is appointed unto men once to die." But here we find a parallel without a flaw. Sin is the disease which leads to the " second death," the death of the soul. Sickness is the disease which leads to bodily death. The Atonement of Christ has fully provided for the soul a salvation which makes an end of sin now, so that we may " serve,Him in righteousness and holiness all the days of our life," " being delivered from the present evil world ;" and it has provided that we shaS be delivered in the last great day, from the awful death which is the result and consequence of sin. But this latter deliverance is potential, we have it in the promise of God. The actual judicial day has not yet arrived, but we confidently expect it and believe that our names will be found written in the " Lamb's book of fife." The advance guard of spiritual death — sin — is thus already destroyed through the work of Christ in our souls, and the main body, the dreadful reality itself is potentially de- stroyed in God's promise, and will be actually destroyed, so far as we are concerned, after the glorious appearing of our Lord, or at least when the books will be opened, and the names contained therein published to the universe. Now mark the beauty of the parallel. Jesus " took our infir- mities and bore our sicknesses," just as He bore sins, and thus He "made an end " of the former, precisely as He did of the latter. His Atonement therefore makes it possible for us to live, as Moses did, and serve Him in health of body, as well as in holiness of heart, " all the days of our fife ;" and it has provided that we shall be deliverd bodily from the physical death which is the natural result of sickness. But just as before, this latter deliverance is potential ; we have it in the promise. The actual day of its physical realization has not yet come, although we" confidently believe it to be close at hand, when the " Lord himself shall descend from the heavens with a shout, and the dead in Christ shall rise first." " We HEALING OF BODILY DISEASE. 67 shall all be changed, in a moment, in the twinkling of an eye." " This corruptible shall put on incorruption, and this mortal put on immortality." Mark the parallel, here clearly and beautifully set forth. ( The corruptible soul, which still is peccable shall put on incorruption, and be safe forever ; while the mortal body which is still liable to the effects of disobedience shall put on immortality, and thereafter laugh at death to all eternity. This sin and this sickness are alike the handiwork of Satan; but the beloved disciple assures us that " For this purpose the Son of God was manifested, that He might destroy the works of the devil." — 1 John iii. 8. Ps. xc. 3, plainly states God's method : " Thou turnest man to destruc- tion (hands him over to the adversary); and sayest, Keturn ye children of men," when he is humbled by the punishment God holds out mercy). So also the case of Hymeneas and Alexander, whom Paul " delivered unto Satan that they might learn not to blaspheme." Also the great King of Babylon, who spent seven years as a beast, in order to learn the same lesson. But an objection arises. There are undoubtedly numerous places where God said, "I send sickness," ' 'I will smite," etc. etc. These verses are many, but a sample of them all may be taken from Deut. xxviii. 58-61. "Then the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, and sore sickness, and of long continuance. Moreover he will bring upon thee all the dis- eases of Egypt, which thou wast afraid of ; and they shall cleave unto thee. Also every sickness, and every plague which is not written in the book of this law, them will the Lord bring upon thee, until thou be de- stroyed." Or this, from 1 Sam. ii. 6.: "The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up." I do not pretend to fathom the entire "mystery of iniquity;" nor to tell how or why the devil and his ministers still are found in heavenly places ; (Eph. vi. 12 margin) but I surely know that sin is the primal source of all the ' ' ills that flesh is heir to, ' ' and that the devil is the particular father of sin. And I further know that the devil is "he that hath the power of death," — Heb. ii. 14. ]STow it is true that the record speaks of God as sending the plagues of Egypt, the plagues in the wilderness, the fiery serpents, and of the "Angel of the Lord" as executing the terrible judgment of the passover night, and as destroying Sennacherib's host, as as well as the Israelites in consequence of David's sin in numbering the people. All this and much more is well known, and I never thought of slighting, much less of denying it. Now let us squarely face the apparent dilemma. Suppose it be admitted that these afflictions, with many modern ones, issued directly from the hand of "the Angel of the Lord," what of it? All that we are required to do is to turn to Ex. xv. 26, xxiii. 25, Deut. v. 38, vii. 15, and the rest of the many references in this book, to see plainly that these things never came except as a consequence of sin. Aiid we 68 DIVINE HEAIING. must also observe that the most positive promises of perfect immunity from sickness were given again and again, contingent upon the good be- havior of the people. (If they sinned, sickness came.; If they kept God's law health remained. Nothing can be plainer than this.' But we well know that the real source of punishment is the sinful act. If my child disobeys, and I am obliged to whip him, it is perfectly proper to say that disobedience sends the whipping. In very truth Pharaoh's devilish sin sent death flying over Egypt; the great transgression of the Israelites sent the fiery serpents, and Miriam's offence sent the leprosy upon her. But let us remember that faith in the Lord saved the households of the Hebrews in Egypt, faith in the serpent saved the sufferers in the wilder- ness, and the prayer of faith saved Miriam. Those who contend that we ought to bear sickness with resignation will do well to consider this point. Did not the Lord send the fiery serpents? Yet did He not at the same time provide a means of escape? Ought those bitten Israelites to have patiently endured the bite "because the Lord sent it," or to have quickly looked and lived? Did not the Lord smite Miriam? But did He not heal her in a week in answer to prayer? Did not He smite Abimelech's household? And did He not heal in answer to Abraham's request? Gen. xx. 17. We can well believe that the "Angel of the Lord" did actually carry out the judicial execution of the Egyptians, Assyrians, and others, and that God, in these cases, took the "power of death" into His own hands, just as He twice did in the opposite sense for Enoch and Elijah. But the great fact remains that even if some sickness be ad- mitted to come from God, it is always a punishment, corrective or preven- tive, and the Son of Man is always lifted up at the same time for those who will look and live. Notwithstanding all these facts, it is entirely possible that the devil always is the direct agent in the coming of sickness. In the case of Ahab's lying prophet, 2 Chron. xviii., we are let into the secret, as we are in the story of Job; and in each of these a demon appears as the direct agent. God grants His permission of course, for without the dis- tinct permission of the Almighty, Satan cannot even enter a hog.7. See Mark v. There is not a single case recorded in Scripture of the Lord's directly smiting any one with disease as a chastening or discipline, but that we also read of the entire recovery of the individual as soon as the lesson was learned. [ And such recovery was always through faith. But we do read of judicial punishments sent from the Lord upon the hopelessly wicked ; and in such cases we find no record of repentance or cure. Frances Bidley Havergal, before her death, wrote a beautiful little book for invalids called, "Starlight Through the Shadows." It contains a short article dated June 2, 1878, written to prove that Satan "is not the usual and normal instrument" in sickness, but that it is generally from God, and consequently is to be endured patiently, and cheerfully "re- HEALING OF BODILY DISEASE. 69 mai»ed under. " The class of verses quoted by her have already been con- sidered. One however deserves especial notice. Ps. xli. is cited as an instance of God's loving tender care over the sick, and she argues therefore, that the sickness could not be from Satan. The utter absence of all con- nection between the premises and the conclusion must be apparent to everyone. If we read the psalm in question we will see that David had the rio-ht conception of sickness. In verse 8, he says, ' ' An evil disease (thing of Belial, margin) say they cleaveth fast unto him, ' ' while in verse 2 he nas already declared his belief that the Lord ' ' will not deliver him unto the will of his enemies." No plainer proof could be desired that David considered disease "a thing of Belial," (2 Cor. vi. 15,) and that, to him, being sick was passing under the power or will of his enemies. Immediately after this sadly deficient bit. of reasoning, Miss Havergal sets forth a logical syllogism which is much more plausible. Quoting rs. cxxi. 7. — "The Lord shall preserve thee from all evil," she says: (1) What is of Satan must be evil. God's people are preserved from all evil. There- fore, God's people are preserved from whatever is of Satan. (2) God's people are -preserved from whatever is of Satan. They are not preserved from sickness. Therefore, sickness is not of Satan, Suppose we do a little reasoning in the same fashion. David said, "many are the afflictions of the righteous; but the Lord delivereth him out of them all." — Ps. xxxiv. 19. Then as the Lord delivers the righteous out of all their afflictions,-*and as many righteous are not delivered out of sickness at all, therefore sickness is not an affliction. Now what is the matter with this reasoning? Just this — the premises stated are themselves propositions requiring proof. Or better, the premi- ses stated lead us to attribute perfection in graces to "the righteous" which it is not at all certain they possessed. l What is of Satan must be evil." We will not dispute that. " God's people are preserved from all evil." We will not dispute that in general, but it cannot pass without most rigid explanation. Read the eleventh chapter of Hebrews and then say whether, in the sense assumed by our author, God's people ever were " preserved from all evil." Hear the record, " others were tortured, not accepting deliverance ; that they might obtain a better resurrection : And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment. They were stoned, they were sawn assunder, were tempted, were slain with the sword ; they wandered about in sheep- skins and goatskins ; being destitute, afflicted, tormented; (of whom the world was not worthy;) they wandered in deserts, and in mountains, and in dens and caves of the earth." Of course it will be at once admitted that these terrible temptations and sufferings were from the devil and his human agents, yet these right- eous men were not delivered from them. Therefore the sense in which our author interprets the words " from all evil" must be radically wrong. This is the whole secret of the defect in all such reasoning. Notice that TO DIVINE HEAIING. in this terrible list of afflictions, no mention is ever made of disease. Jesus promised persecutions and tribulations, but sickness never. " Him- self took our infirmities and bare our sicknesses. ' ' The sickness in Ps. xli. manifestly came upon the writer in consequence of sin, as verse 4 plainly declares; and the sense in which our author uses the words " God's people, ' ' implies those who are not sinning, but who are living in perfect and entire conformity to His will. Just here is a tender point, and one requiring a delicate touch. Many dear people cry out indignantly, "you say sickness is on account of sins and from the devil. I do not believe it, for my dear mother was one of the salt of the earth, and she was an invalid for years. I know she didn't sin. ' ' Softly brother ! /I say that God alone can testify whether she sinned or not. Love is proverbially blind, and even if it had the eyes of Argus it could not see the "secret faults" which are open to the Lorcf^) For myself I would much rather believe that my loved one had some sin, some failing, some shortcoming, some refusal to follow Christ to the very cross, and to cry, with outstretched hands, "drive the nails! crucify me with him!" than to believe him afflicted with one of sin's consequences and punishments unjustly, he being innocentV-^ is this kind of reasoning that drives people to doubting God.> God called Job a " perfect man," and Job indignantly denied that his sickness was a punishment for sim Yet we know that it was from the devil, (with God's permission, and this is always understood in the case of the righteous) and that Job clearly saw the " deeper depths" and " loftier heights" from which he had been hold- ing back, and, so seeing, he "abhorred" himself, and repented in dust and ashes. Whereupon his prayer of faith was answered for his friends, and he was immediately healed, and given more abundantly of God's gifts. Kev. T. DeWitt Talmage, preaching from Isa. vii. 20. said : " God is so kind and loving that when it is necessary for Him to cut, He has to go to others for the sharp-edged weapon. ' In the same day shall the Lord shave with a razor that is hired, namely by them beyond the river, by the king of Assyria, the head, and the hair of the feet ; and it shall also con- sume the beard.' God is love. God is pity. God is help. God is shel- ter. God is rescue. There are no sharp edges about Him, no thrusting points, no instruments of laceration. If you want balm for wounds, He has that. If you want salve for divine eyesight, He has that. But if there is sharp and cutting work to do which requires a razor, that He hires. God has nothing about Him that hurts, save when dire necessity demands ; and then He has to go clear off to some one else to get the instrument." It may be true that God sometimes directly sends a sickness. We will not dispute the point ; but it is certain that all such cases in Scripture, (al- . lowing the literalness of language) come under three heads : 1. The judicial execution of sentence upon incorrigible sinners. 2. A sharp and limited punishment of believers. 3. A general plague upon a sinning nation. In the first case there is, of course, no repentance, no hope, no HEALING OF BODILY DISEASE. It cure. In the second and third, the whip is lifted when the lesson is learned. And in neither of these is there the slightest reason for the " sickness to be remained under because the Lord may have sent it." On the contrary, we ought to pray, with Moses, " Heal her now, O Lord, I beseech thee," and, if faith exists, and the conditions can be met, the answer will as cer- tainly come. The serpent is lifted up, brother. Look and live. Praise the Lord ! The Importance of the Body. We now come to a fundamental truth, which has been most sadly ne- glected, and has been terribly overgrown with weeds. The marvelous consummation which Paul so eloquently depicts in 1 Cor. xv. will never be brought about, until these so-called poor mortal bodies have been com- pletely emancipated from the environment of sin, as well as from its effects. When " this mortal shall have put on immortality," " then," and not till then, shall be brought to pass the saying that is written, "Death is swallowed up in victory. O, death, where is thy sting? O, grave, where is thy victory ?" Dr. A. J. Gordon, of Boston, has given some attention to this subject, and severely commented on what he calls the "caged eagle theory of the body."* The devil has worked hard and with great success, to persuade men that the body is of no special account. This general be- lief of the Christian church may be summarized as follows : My body is a great nuisance ; it is a regular brake on the wheels of spiritual progress, it is continually forcing me to sin. I could be a tolerably decent Christian if it were not for this miserable body of mine. I make up my mind to act properly and put forth every possible effort of will, but my wretched body gives way and precipitates me into sin and all forms of evil. My soul is all right, it means to do well, but my body continually betrays me. It is a regular cage, with bars of steel, against which my poor soul beats its breast in vain. Heigho ! I wish I was out of it. what a glorious thing it will be to see it stuck in a hole in the ground, it is nothing but dirt any- how, and to soar aloft on spiritual Avings, as free as the air of heaven. But as I cannot get rid of it till death sets me free, I suppose it is necessary as a discipline for my spirit. And so the strain runs on. QTow all this is straight from Satan, without any dilution whatever. Your body was made, with your soul, " in the image of God." True it was made out of dust, but please to remember that there was not an atom of sin in the world at that time ; God had just made the dust, and " saw that it was good ;" there was no evil in it. N ow when sin entered, how was it, by an act of the body ? Just here we come upon the old fallacy that the actual body of muscle and bone is capable of sin. This is the root of the * See "Ministry of Healing." A book which furnishes the most absolute evidence that faith-healing, without the use of means, except the Scriptural ones of "anointing with oil," and " laying on of hands," has been practised in the church, all along the centuries, from the time of Christ to the present. It can be obtained at the Willard Tract Repositories, and from booksellers generally. > 72 DIVINE HEALING. whole thing. (My muscle and bone, my hands and feet, my eyes and tongue are merely dead matter, and are no more capable of sin or of sin- ning than is the marble statue. >> It is the intelligence within that sins* It is the mind and soul which God breathed into the dead matter and which alone guides that matter and vivifies it, that is capable of a volition, and consequently, of a sin. There are some sins it is true, which, in their commission, necessitate the exercise of some physical appetite or desire but these prove nothing. /In fact the mere physical performance of these acts is not, strictly speaking, the sin at all.^j The gratification of lust is of course an outward sin of commission; but the real sin antedates the physical action. "Whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart." A man steals money from a drawer. The sin lies in the mental or moral act within his soul, and not in the physical motion of his hand. Another commits murder. The sin is in his heart, not in the actual physical extinction of the life per se. V In no one of these physical acts is there any sin whatever. The relation between the sexes is the most sacred known to man, in its proper place. The movements of the hand properly put forth, are right and necessary ; and even the 'taking of a human life; is perfectly sinless when the sheriff touches the drop. My brother, the btfciy which gives you so much trouble is not your physical body at all. It is the " body of sin," the " carnal mind," the " old man," the inbeing of sin. This it is that causes you to do what you hate, and to leave undone the things that you would do. This it is that reddens with anger, flashes with hate, burns with envy, festers with jealousies, puffs up with pride, exults in boasting, and destroys your peace. And this is that " body of sin" which " may be destroyed." Kom. vi. 6. This body was not made by God. It was not formed from the " good " dust. It did not grow in heaven. No, it was manufactured by Satan himself, and was infused into the first man in and through his primal act of unbelief . Now, praise the Lord, this cage can be broken open, now and here. You may be "delivered from this present evil world." (And you can soar just as high as you please in the atmosphere of perfect love and perfect peace and perfect health of soul and spirit and body, s A bird cannot fly higher than the atmosphere ; and so we cannot soar into the eternities, for we are yet in time ; but we can fly as straight toward the sun as ever flies the strongest eagle, and never strike any cage bars either. \ For centuries Satan has been at his old trick of quoting, or misquoting Scripture ; and he has systematically drilled Christians to repeat the ever- lasting excuse, " The spirit is willing, but the flesh is weak." They forget one of the chief names of Jehovah in the old time : " The God of all flesh." He it is who, when Sarah laughed at what she believed to be a physical impossibility, said in tender reproach, " Is anything too hard for the Lord ?" Gen. xviii. 14. And He it is who told the weeping prophet, " Behold I am the Lord,, the God of all flesh : is there anything too hard for me V 9 HEALING OF BODILY DISEASE. 78 Jer. xxxii. 27. And centuries after the same God said to Paul, "My strength is made perfect in weakness." — 2 Cor. xii. 9. This great truth was thoroughly impressed upon the heart of the great apostle to the Gen- tiles. He never scorned his body. True, he said it was better to be with Christ than to remain in a sinful world, but he never hinted that he desired to get rid of his body. On the contrary no one has ever spoken so earnestly of his desire to retain it. Hear him exclaim : " For we know that the whole creation groaneth and travaileth in pain together until now. And not only they but ourselves also, which have the first fruits of the Spirit, even Ve ourselves, groan within ourselves, waiting for the adopt- tion, to wit : the redemption of our body." — Rom. viii. 22, 23. The special point that Paul did not wish to lose his body, but only to have it glorified, on account of its circumscribed conditions, is luminously set forth thus : " For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened : not for that we would he unclothed, hut clothed upon, that mortality might be swallowed up of life." — 2 Cor. v. 1-4. Who but Paul so earnestly entreats us to " present your bodies, a liv- ing sacrifice, holy and acceptable unto God ; which is your reasonable ser- vice?" — Horn. xii. 1. Manifestly he is not speaking of the " body of sin " or the " old man," for to present sin as a holy and acceptable sacrifice to God would certainly be an utterly unreasonable service as well as an ever- lasting impossibility.* If we read the law of the sacrifices, we are struck with the requisition that everything and every animal which was offered to God, should be absolutely " without blemish;" every sacrifice must be a "perfect sacrifice." I do not intend to arbitrarily distort symbols, and of course this signified and set forth the perfect nature of the Atoning sacrifice of Christ. But who will dare deny that we can also find a plain indication of that truth enunciated by the Saviour, ' ' ISTo man having put his hand to the plow, and looking back, is fit for the kingdom of God?" — Luke ix. 62. " My son, give me thine heart," Pro v. xxiii. 26, means the whole of it, of course. God does not ask for a piece of it. Jesus said again, "No man can serve two masters," Matt. vi. 24; and the Psalmist assures us that God will not give his g]ory to another. All these texts contain the idea of a complete, unreserved, consecration and dedication to God — a "perfect sacrifice." But we may even go farther and say that * I cannot forbear calling the attention of those who believe that the seventh of Romans contains the experience of an "advanced Christian," to this little difficulty. If, in this life, the "body of death," "the old man," "the flesh," etc. etc., are essentially identified with the actual mortal body, how in reason can I present this body, as a "holy and accept- able sacrifice unto God?" And, most absurd of all, how can it be a " perfect sacrifice?" Yet Paul says "I beseech you to do so." « DIVINE SEALING. there is another suggestion after all this. Is it going too far to imagine that a perfect body presented perfectly to God, and able to run upon His errands of mercy in all directions, is more ' ' acceptable ' ' to Him than a poor, dilapidated, sickly weakling, whose every moment is necessarily ab- sorbed with self? You may answer that an invalid may truly serve God, and may manifest His sustaining grace. Yery true. Israel in Egypt, toiling under the taskmaster's lash could, and to a certain extent, did do the same; but Israel on the other side of the Red Sea, and Israel in Canaan, served Him much better, and spoke so powerfully of His sustain- ing grace, and of His conquering power, that the world rings with the song of praise to-day. Miriam could never have sung her triumphal hymn while she was making bricks without straw, but she could have worshiped the God of the promises. But we have not done with Paul. In 1 Cor. vi. 13, we read: " Eow the body is not for fornication, but for the Lord; and the Lord for the body. • ' If my body then is ' ' for the Lord, " is it not reasonable to suppose that a whole body is better and more pleasing to Him than a mere wreck ? "Know ye not that your bodies are the members of Christ." — v. 15. Here the apostle, beyond any possible question, speaks of our physical bodies. But, he says, they are "members of Christ." How dreadfully incongruous to think of Christ possessing "members" deformed and defaced by every kind of disease ; especially when we remember that dis- ease generally is of the devil! We can readily look upon the scar of an old wound, but it is hard to tolerate the presence of a gaping, running sore. It is a sign of corruption in the blood. " What, know ye not that your body is the temple of the Holy Ghost, which is in you?" The tabernacle was not only entirely consecrated to God, and anointed in every part, but it was built of perfect materials. In such a temple the overpowering glory of God could dwell. But how can I {if I have the light on the sub- ject) retain in my body a portion of the devil's work, and then look for the new Shekinah, the glory of the Holy Ghost to dwell within? "For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's" — v. 20. Here the apostle distinctly and undeniably stretches the infinite folds of the Atonement over the body as well as the spirit: for one, as well as the other, is " bought with a price." Yet again, Paul says, "know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." — 1 Cor. iii. 16, 17. "In whom ye are also builded to- gether for an habitation of God through the Spirit." — Eph. ii. 22. " But Christ is a Son over his own house; whose house are we." — Heb. iii. 6. And thus Peter speaks, ' ' Ye also, as lively stones ( are built up a spiritual house, on holy priesthood, to offer up a spiritual sacrifice, acceptable to God by Jesus Christ." — 1 Pet. ii. 5. And Paul insists, "So now also Christ shall be magnified in my body, whether it be by life, or by death." HEALING OF BODILY DISEASE. 75 Phil. i. 20. "But the body is of Christ."— Col. ii. 17. Surely, in view of these marvelous texts, I should strive to welcome my Lord and Master into a clean house, a house free from any corruption of sin, or any of the remains or effects of sin. In this very line we find Paul offering his famous prayer, ' l I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." — 1 Thess. v. 23. And then follows the glorious assurance, " Faithful is he that calleth you, who also will do it." Here again we see the great yearning of Paul's heart for the day of complete redemption when the entire man shall, in perfect unity of being, stand before God. But we see with renewed force that Paul considered his body as absolutely necessary to that glorious con- summation, and so he prays for the body in precisely the same language that he uses for the soul and spirit. Each must be preserved "blameless." Jude 9 testifies to the importance of the body before the resurrection day, in a way that is as remarkable as it is strange. There we read that the great Archangel Michael disputed with the devil about the body, of Moses. Here we have unimpeachable testimony to the practical fact that the devil has the power of death. Further than this, it seems as if this strange power of Satan over the body endures after death ; at least if the idea be correct that the occasion of the dispute was when Moses needed his body for the scene upon the Mount of Transfiguration. As is well known, it has been remarked that Elijah had never laid aside "His body, but that the body of the great lawgiver had passed under the power of death ; and hence it is imagined that Satan opposed even the temporary use of the body upon that wondrous occasion. Moses could not appear with a resurrection body, else Christ would not have been "the first fruits of them that slept." The thought suggested itself to my mind that the dispute may have taken place at the time of Moses' death. We know that Moses went up to the top of Pisgah, and that the Lord was there with hnn, and showed him all the land of Canaan. And then we are told Moses died, and the Lord buried him in a valley over against Beth-peor. There is an old tradition which has come down from the earliest times, amongst the Jews and Arabians, that when the moment for dissolution arrived, the Lord kissed him, and that the supreme ecstasy of that crowning manifestation of the divine love separated the soul from the body. Now, before the idea contained in this tradition is utterly condemned, let us consider a few facts. We are positively assured that Moses was not sick, but that up to his death he possessed perfect health and strength. Though one hundred and twenty years old, " his eye was not dim, nor his natural force abated." — Deut. xxxiv. 7. It is therefore clear that he did not die from disease. But in all our experience death has never been known to result from any cause except sickness, decay or accident. The word of inspiration settles all question as to each of these. There was no decay, no disease, and no accident. How then did Moses come to die! We might ask, how could 76 DIVINE HEALING. a man be claimed by death in whom was no disease and whose vitality was unimpaired? This will prove an interesting problem for scientific thought. We have just seen that the devil has the power of death, and hence it folio ws tnat when the body comes to die, it must pass, in that sense, under the hand of Satan. (Now death in Scripture is always spoken of as an enemy; and in this light we see Satan standing, with scythe in hand, ready to cut down the body, even if the soul escapes his power. Unques- tionably, therefore, the devil appeared on the top of Pisgah to claim his dominion over the body of the greatest of the prophets. But at this point a wondrous vision rises before us. We see Mount Sinai " altogether on a smoke," and a terrible glory flashing from the thick darkness upon its summit. Moses has interceded for the great sin of the people, in the matter of the golden calf, and God has pardoned, at his word. Hungering and thirsting after God, Moses presses his request, "I beseech thee, show me thy glory. ' ' No honest prayer, from sucn a heart, goes unanswered ; and God said, " I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee. And he said, Thou canst not see rwy face: for there shall no man see me and live. And it shall come to pass that, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand and thou shalt see my back parts : but my face shall not be seen." — Ex. xxxiii. 18-23. And all this was wondrously fulfilled. " And the Lord passed by before him, and proclaimed, the Lord, The Lord God, merciful and gracious, long-suffering, and abundant in good* ness and truth." — Ex. xxxiv. 6. God had nearly forty years of work for Moses then, and so He could not answer him any further. But the prayer remained before the throne, calling for the full response; just as thousands of God's servants have waited a score of years or more for the reply from heaven to their prevail- ing petitions. And now the scene changes to another mountain, and again God and Moses stand together looking out upon the promised land. The great prophet's words have all been uttered, the mighty leader's work is done, and his time on earth is over, " He who has the power of death " exuLtingly draws near to claim what he can as his prey, and the fatal dart is drawn. But now, after forty years, the urgent prayer of the thirsting soul makes itself heard,— " I beseech thee show me thy glory," and before death can discharge his shaft, God's mighty hand, that once covered Moses in the " cleft of the rock," is tenderly and lovingly with- drawn, and GooVsface is seen at last. Such ineffable glory is too much for a mortal body, and in an instant the spirit bursts all bounds of flesh and bone, and death is despoiled of a victim. Satan may " dispute," but the great Archangel replies, " The Lord rebuke thee," and Moses' body is laid to rest by heavenly ministers. The prayer offered upon Sinai is answered, after so many years, upon Eebo; and Moses sees God's face. The prayer for the flesh, that his feet might tread the promised land, was HEALING OF BODILY DISEASE. 77 denied, and he was told to forbear asking ; but the greater request was finally granted. He looked upon the land and it delighted his eyes, he looked upon God, and it ravished away his life. Only the pure in heart shall see God, and none but the pure in heart will ever dare to pray, " I beseech thee show me thy glory." 3. " To the Law and to the Testimony." A powerful argument to show that God intended the Atonement to make provision for the body, as well as for the soul, can be found in the book of Leviticus. Beginning with the eleventh chapter, and running to the end of the fifteenth, we have clear and specific directions for bodily diseases. In the eleventh chapter is laid down the distinction between clean and unclean beasts, with the corresponding laws of diet. A SANCTIFIED DIET. Is the eleventh chapter of Leviticus binding upon us to-day? Let us look at this question, for it is a very important one and has vital reference to the next chapter. People foolishly imagine that the Je^ s were permitted to eat the ox, and were forbidden to eat swine, hare, shell-fish, etc. , etc. , purely for arbitrary reasons known to the Almighty ; or that at best a mere symbol was desired in order to teach a spiritual truth. We know that in Eden man was permitted to eat of every tree, and told that each one was good for food, but that he was restricted from the tree of knowledge. And while this command had all the moral signifi- cance desired, it also involved injurious physical consequences in its disobedience, even death. JSTow Moses expressly explained to the Hebrews that all God's laws and statutes had a perfectly reasonable basis. " And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive! — Deut. vi. 24. These dietary laws were included in "all these statutes," and they were "for their good always," that the "Lord might preserve them alive!" There is a very important thought here for Christians who profess absolute and entire consecration to God. The latest modern science thoroughly agrees with Moses that the list of " unclean beasts " are without exception unhealthy, and actually injurious to the human system. If, therefore, I have comprehended this light upon the word, and deliberately eat that which God told my fellow men not to eat "for their good always," I may expect to be brought under condemnation for com- mitted sin, and possibly may experience physical punishment also. ; But before we go any farther let us meet and permanently settle the few objections which are sometimes made to this view. I. Peter's Yision. — In Acts x. 15, God said to Peter, " What I have 78 DIVINE HEALING. cleansed, that call not thou unclean." The sheet contained all manner of beasts of the earth, and Peter objected to eating them when ordered to do so. Surely any man of common sense will admit, after a moment's thought, that the whole thing bears the indelible impress of purely typical teaching. 1. It was a vision, and not an actual occurrence. 2. Peter did not proceed to kill anything, much less to eat it. 3. Peter evidently did not attach any physical significance along the line of diet, but was wonder- ing what it could mean. 4. While he was thus wondering the messengers of Cornelius arrived, and in verse 28 he distinctly announces the purport of the vision, saying ' ' God hath shewed me that I should not call any m«» common or unclean." Kom. xiv. 14, is so obviously explained by the context that it needs no remark, except to say that a man's " esteem " for a poison will make no possible difference in the time of his funeral. II. Paul to the Corinthians. — In 1 Cor. x. 25-27, occurs the injunc- tion to eat " whatsoever is sold in the shambles," and " whatsoever is set before you, asking no questions for conscience sake." It ought not to be necessary here to say that the apostle simply referred to the one point of meat which had been offered to idols, only this and nothing more. He is plainly advising conscientious Christians to buy meat without asking whether it had been in a heathen temple or not, giving as a reason that " the earth is the Lord's and the fullness thereof," and consequently, as the meat was created by the Lord and really belonged to him, it did not put any moral taint upon it if a heathen offered it to his idol. This is rather an unfortunate place from which to raise an objection to the Scrip- ture law of diet, for the apostle adds '-'whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." We can honor God most by simple obedience, and the commands of Leviticus and Deuteronomy as to diet stand without the shadow of a repeal. III. Paul to Timothy. — But, some one will say, " What are you going to do with the plain declaration of the apostle, inl Tim. iv. 4.,. "Every creature of God is good, and nothing to be refused,' etc ?" We respond by asking, What are you going to do with it ? We await your reflection on this. Head the whole passage. If you cut these words out and hold to them literally, fully, and alone, where will you be ? Set your table and invite your friends. Lay out your bill of fare. " Every creature is good " remember ; so pile them on : Cats, dogs, rats, mice, vultures, wolves, vam- pires, snails, worms, insects, snakes, spiders, the poisonous herbs like deadly nightshade, and all the list of vegetable poisons, and every repul- sive and unwholesome creature under the sun, for they are all "good." And when you sit down to eat remember "nothing is to be refused." Brother, if you will carry out your faith and eat the meal, we will promise you a sensational funeral, and will endeavor to put up a stone bearing the epitaph, "Here lies the victim of the " letter which killeth?**^^- To be serious, is it not perfectly plain that the apostle's thought con- tained a certain limitation on the words " every creature." But did his HEALING OF BODILY DISEASE. 79 language give any such intimation ? It did. He is predicting that certain seducers will arise in the last times who will forbid to marry and command to abstain from meats * What meats ? He plainly says, " which God hath created to he received with thanksgiving" etc. Now please institute the simple inquiry, "What meats or creatures has God created to be received with thanksgiving? Even your marginal reference here will send you to Gen. i. 29, where the herbs were given. But, as we have seen, many herbs are absolutely deadly, and have been so back before the days of Moses. Therefore, passing over the permission to eat flesh given to Noah, we come to Moses and his plain and detailed directions on this point. Here we find a list which agrees with the best scientific opinion everywhere, and which has never been repealed. While some scientists differ as to certain creatures therein described, as, for example, the oyster, yet the great mass of modern testimony is summed up in the words used some time ago by Hall's Journal of Health, when it declared, <£It takes the world three thousand years to find out that Moses's laws of health cannot be surpassed.'' N (These word are not exact, but the sense is). There is a very general tendency in our day to study health laws, and a more moderate tendency to practise them. God is getting his "people gradually ready for the coming of His Son, who, when He comes, will desire to find us fit physical temples for the Holy Ghost, and clean in every particular. What a revolution it would make in the health of a generation of Christians if they could join in Peter's magnificent tes- timony, " I have never eaten anything common ortmclean." Dr. Adam Clark's witty grace at table, was meant in earnest, and hits the nail on the head ; ^Xord bless these vegetables, and this fruit and bread ; and if thou canst bless under the gospel, what thou didst curse under the law, bless this swine's flesh also.yf If a man so much as touched one or these unclean beasts he was ordered to wash himself and to be " unclean unto the even." And God said that if a man ate of any of these he " defiled himself," whereas God commanded, " Ye shall be holy, for I am holy." — Lev. xi. 44. When a woman bore a child, -we read that she was to be purified dur- ing several weeks ; and that she should then bring a lamb, and a young pigeon or a turtle-dove to the priest, " Who shall offer it before the Lord, and make an atonement for her ; and she shall be cleansed." — Lev. xii. 6, 7. As if this were not strong enough, the eighth verse adds, in case of her inability to bring a lamb, that she shall bring two doves, " the one for a burnt offering, and the other for a sin offering : and the priest shall make an atonement for her, and she shall be clean." Here we have the idea of sin in an unavoidable bodily sickness or weakness, made specially * See Appendix C, for Theosophy and " Esoteric" Devilism. f The name of swine in the Latin is scrofula. 80 DIVIDE HEALING. emphatic ; and our thoughts turn back to the primal curse on account of sin, " in sorrow thou shalt bring forth children." — Gen. iii. 16. In the thirteenth and fourteenth chapters we find the law of leprosy. Always considered to be a special type of sin, its method of treatment is very important. From first to last we find that the leper has to do with the priest and God. The rite for cleansing is minutely described, and was very elaborate. Two birds were taken ; one killed in " an earthen vessel over running water," the living bird clipped in the blood of the slain and then set free ; while the leper was sprinkled seven times with the blood, after which he must shave and wash. Again after seven days, he must shave off all his hair even to his eyebrows, and after washing on the eighth day, he must bring " two lambs without blemish" one ewe lamb, with flour and oil. These the priests took and offered before the Lord. The lamb was slain " in the place where he shall kill the sin offering? The blood was to be touched upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot ; and the oil was used in a similar manner. Then the priests offered the sin offering, and made " an atonement for him that is to be cleansed from his uncleannessP Now let us specially note that all this was to be done after the healing of the disease ; or in other words, when the patient possessed in his body only the consequences or stigma of sickness. Then follow the strange direc- tions as to the plague of leprosy in the walls of a house, and the visible appearance of it is described, with the same provision of bird's blood and sacrifice for its cleansing. In chapter xv. we read of a general class of bodily disorders, which in all ages have been very wide-spread, and which afflicts an enormous per- centage of the human race, in one form or another, sapping vitality and impairing the life-forces of the entire system. Yet for these also we read that the same general line of treatment should be followed. The individ- ual went to the priest, who offered " a sin-offering and a burnt-offering," and after certain washings he was made whole and clean. In these cases, and in some others, the Jews were distinctly ordered, as we have seen, to go to the priest and have him offer a sacrifice, and make an atonement for them. Beyond a doubt this indicated the necessity of the blood to cleanse even from sins of accident and ignorance ; but there is strong ground afforded also for the Atoning Sacrifice for dis- ease. But another valuable argument is found in The Law of the Priesthood. Reading carefully Lev. xxi. we find that no man was allowed to perform the functions of the office who was not perfect physically. He must be very careful of his body, so much so that he could not even touch the dead body of a dear relative ; and he could not even marry a widow. But of his own personal physique we find the most explicit command. "Speak unto Aaron saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. For MEALING OF BODILY DISEASE. 81 whatsoever man he be that hath a blemish, he shall not approach a blind man, or a lame, or he that hath a flat nose, or anything superfluous, or a man that is broken-footed or broken-handed, or crook-backed or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken. No man that hath a blemish of the seed of Aaron the Eriest shall come nigh to offer the offerings of the Lord made by fire ; he ath a blemish ; he shall not come nigh to offer the bread of his God. He shall eat the bread of his God, both of the most holy, and of the holy. Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish ; that he profane not my sanctuaries; for I the Lord do sanctify them." In close connection with this we see that a man afflicted with a certain infirmity which absolutely interfered with the exercise of full, manhood's powers, " should not enter into the congregation of the Lord." — Deut. xxiii. 1. We have already considered the New Testament argument from Eom. xii. 1. In Heb. ix. 22, Paul tells us that " almost all things are by the law purged with blood ;" and in Heb. x. 22, he speaks of " having our bodies washed with pure water." Peter calls the church " a royal priest- hood," 1 Pet. ix. 9, evidently referring to Ex. xix. 5, 6, where God said, " Ye shall be a peculiar treasure unto me above all people ; for all the earth is mine ; And ye shall be unto me a kingdom of priests and an holy nation." John declares, in Kev. i. 6, that God " hath made us kings and priests unto God," and the " new song " of the elders and the redeemed before the throne bore the same glad refrain. Eev. v. 10 and xx. 6. And Paul also assures us that we have " boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh." — Heb. x. 19-22. Manifest- ly all these latter references are primarily to the soul's experience, but there is certainly much food for thought in these close parallels between the body and the spirit. If God was so pleased to see a whole body, in the person of His ministering priest under the old covenant, is He any the less pleased under the new and better way ? A single reference will show that able commentators have seen the fact, that an atonement was required for bodily disease, under the Mosaic economy. The Eev. Samuel Wakefield, in his Theology, while discuss- ing the Atonement, says, page 351 : " But in proof that the life of animal sacrifices was accepted in place of the life of man, we observe, that the law required a sacrificial atonement even for bodily disorders. All such un- clean persons were liable to death, and were exempted from it only by animal sacrifices. This appears from the conclusion of the Levitical directions concerning the ceremonial which was to be followed in all cases. ' Thus shall ye separate the children of Israel from their uncleanness, when they defile my tabernacle that is among you.' — Lev. xv. 31. So, then, by virtue of sin-offerings the children of Israel were saved from a death which they would otherwise have suffered for their uncleanness (bodily), 82 DIVINE HEALING. and that by substituting the life of the animal for that of the offerer." This is certainly strong enough for the preceding argument. It is then clear that, under the Mosaic dispensation, God was the only physician, and He ordained that disease should be healed and its conseouences re- moved, through the Atonement of blood. 4. — Who may be Healed. Having established the great truths that sickness is from the devil: that the body is not a mere cage for the soul, but is destined to be united with it always ; and that disease was formerly healed, and may now be re- moved, through the merits of the Atonement of our Lord, we are natu- rally led to inquire into the extent of this gift of God in Christ Jesus. After every objection has been met and vanquished, the last stand has always been made upon the ground, " It may not be God's will to heal me." I have previously considered this objection in a little tract, " If it be Thy Will,"* but it needs some treatment here. The chief way to know God's will is to read His word. Let us therefore look for any directions to the sick which it may contain. G. W. McCalla recently compiled a valuable little book of Scripture texts, called, " The Word of the Lord Concerning Sickness," which is of inestimable value to any soul seeking light on this point. Now we have already seen that in the earlier dispensations God was the Great Physician. Abraham prayed for Abimelech's household, Gen. xx. 17. Moses prayed for Miriam, Num. xii. 13. We have seen that Moses prayed for the people repeatedly. Solomon prayed for the nation ; 1 Kings viii. 37-39, and 2 Chron. vi. 28-30. Elisha healed Naaman ; 2 Kings v., Hezekiah prayed for himself and again for the people ; 2 Kings xx. 5, and 2 Chron. xxx. 20. David prayed for himself ; Psalm vi. 2, and expressed his faith in the healing power of God, Ps. xxvii. 1 ; xxx. 2, 3 ; xli. 3 ; xci. 3-7 ; ciii. 2-5 ; cvii. 20 ; cxviii. 17. Jeremiah does the same, Jer. xvii. 14; xxxiii. 6. Ezekiel xxxiv. 2, 4, 16, and Mai. iv. 2, all testify of the same glorious truth. Besides these unmistakable texts, there is a large class of promises which can just as well be taken for bodily healing as for anything else. " Cast thy burden upon the Lord and he shall sus- tain thee," Ps. Iv. 22, and " Give us help from trouble, for vain is the help of man," Ps. lx. 11, are good examples of these. Any trouble, surely, is meant ; and who will say that severe illness is not a trouble or a burden ? The entire list of these promises, in Old and New Testaments, can there- fore be readily cited to show God's will in the matter. But, outside of these and of the Mosaic economy, is there no direction whatever to the sick. Let us see. The word PHYSICIAN only occurs eleven times in Scripture. In Gen. 1. 2, we read of the physicians who embalmed the body of Jacob at the command of Joseph. *G. W. McCalla, 813 Arch St. Philadelphia. HEALING OF BODILY DISEASE. 83 2 Chr. xvi. 12, speaks in gentle sarcasm of Asa's great mistake in seeking the physicians instead of the Lord ; and of his death in consequence. Job. xiii. 4, gives the idea that physicians might or might not be of use. Jer. viii. 22, intimates that no physician could heal the disorder of the chosen people. Matt. ix. 12, Mark ii. 17, and Luke v. 31, each quote a Jewish proverb, and apply it spiritually. * Mark v. 26, and Luke viii. 43, speak of the woman who had suffered many things of many physicians, spent all her living upon them and only grew worse. And finally, Col. iv. 14, mentions the former profession of Luke. The word medicine is found only (four/ times. Pro v. xvii. 22, uses the word in a comparison, and Ezek. xlvii. i2^ speaks of it in a figure. While Jeremiah declares, xxx. 13, that there is no healing medicine for his people, but that God can heal ; and in xlvi. 11, he similarly uses the words, " In vain shalt thou use many medi- cines." We read however a great deal about Him whom we love to call the Great Physician ; how He healed every sickness and every manner of disease among the people, and never turned away a single one. " He healed all that were sick." The plain fact stares us in the face that the only human physicians mentioned in the Bible, are those who embalmed a dead body, those who killed King Asa, those of whom the poor woman suffered many things, and Luke, who changed his profession for the ministry, and, with the others, healed the sick by using the Lord's means. Matt. x. 1., Luke x. 9-17. And again, there is not a single command or in- timation in the whole Bible which directs the use of medicine. Certainly this is very singular, to say the least. But the singularity of this total neglect of the subject of doctors and remedies is fully explained, when we remember the very large number of references to the healing power of God. We have seen that this ex- tends throughout the sacred books, from Genesis to Revelation. The tree of life was left in Eden, and God is its sole owner and dispenser. And " he giveth life to whomsoever he will." Thus we find miracles of healing everywhere, and always by the u mighty power of God." If, then, God is the Healer, we only need to read His directions to the sick in order to know His will. Jesus Christ gave the first commission to the apostles thus :"He sent them to preach the kingdom of God and to heal the sick. And they departed and went through the towns, preach- ing the gospel of the kingdom, and healing everywhere," Luke ix. 1, 2- 6. In Matt. x. we read : " He gave them power against unclean spirits, to cast them out, and to heal all manner of sicknesses and all manner of diseases," and He commanded them, " As ye go preach saying, The king- dom of heaven is at hand, heal the sick, cleanse the lepers, raise the dead, * Luke iv. 23: " Physician heal thyself " may have been a proverb of sarcasm Possibly it was customary to quote this saying at that time because of the general failure of physicians to heal anybody. It seems to suggest the idea that the profession were not ready to take their own remedies. In sober earnest, it was certainly a sarcastic saying, and the Word says it was a " proverb " in the days of Christ. 84 DIVINE HEALING. cast out devils ; freely ye have received, freely give ": vs. 7, 8. When He commissioned the seventy disciples, He commanded them to preach, and " into whatsoever city ye enter heal the sick that are therein," Luke x. 8, 9. This was certainly a free command to heal every one who came to them and asked for healing. Just before Christ ascended He said to His apostles and disciples : " And these signs shall follow them that believe: in My name shall they cast out devils ; they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing it shall not hurt them ; they shall lay hands on the sick, and they shall recover," Mark xvi. 17, 18. And then He said, " All power is given unto Me in heaven and earth," Matt, xxviii. 18 : " And lo, I am with you alway, even unto the end of the age "; vs. 20. But " Jesus Christ is the same yesterday, to-day and forever," Heb. xiii. 8 ; and if He is with us, and is the same, why should it not be His will to heal to-day just as much as it was yesterday, when " He healed all that were sick T Again, we are told that " God hath dealt to every man the measure of faith," Eom. xii. 3. " Faith should not stand in the wisdom of men, but in the power of God," 1 Cor. ii. 5, and " all the promises of God in Him are yea, and in him Amen, unto the glory of God by us," 2 Cor. i. 20. This plainly means that it is for the glory of God to fulfill His promises in and to us, at all times. In the twelfth chapter of First Corinthians we read of the existence in the church of " gifts of healing," in conjunction with others, all be- stowed " by the same Spirit, " upon various members in the church of that day. This follows as a natural consequence of Christ's parting words as recorded by Mark. The early Christian Fathers, for several centuries, assure us that "miracles" and "gifts of healing" prevailed in the church and were known to 'them as of frequent manifestation until the church mounted the throne in the person of ConstantineTS^ But all along the centuries we find record of simple faith in God's word being honored in the healing of the sick and in other ways. The testimony on this point is simply unanswerable, and convincing to any honest mind.* I do not adduce this evidence here, but men- tion it as of collateral importance. We are now simply searching the Word of God. It is well however to know that many of the children of the Kingdom have so understood the Word. The case of Epaphroditus, recorded in Phil, ii 25-27, plainly in- dicates that he had recourse to God and not to the physicians, for " God had mercy on him. " Now we well know that " without faith it is impossible to please God. " — Heb. xi. 6. Hence faith must always please Him. God therefore must always be glad to see trust in His power alone manifested by the sons of men. Again James tells us that "faith without works is dead," ii. 17. But what could be more *See Dr. Gordon's Ministry of Healing. HEALING OF BODILY DISEASE. 35 tangible to ourselves and to others, than to show our faith in the promise by our works, in actually relying on God the Unseen, for the visible healing of our bodies ? " That men may see your good works and glorify your Father which is in heaven." Then again James says, " Is any among you afflicted ? Let him pray." — v. 13. Now notice that the apostle does not promise that the affliction shall be removed. This point is of the greatest importance. Prayer here is recommended as a comfort, and as a means of obtaining grace from on high, but no assurance is given that th.e trouble shall be removed. The apostle remembered that Jesus said " In the world ye shall have tribulation," and " If they persecute me, they will also persecute you. " And the various epistles are full of allusions to the real discomfort, trouble and unjust treatment which may be expected by the true child of God. Those who sang so joyfully around the throne in John's vision, were " they who had washed their robes in the blood of the Lamb, and had come through freat tribulation. " Now with this fact sharply outlined before us, that esus not only does not propose to save us from trouble and affliction, but rather to save through or in tribulation, we are ready for the vivid contrast afforded by the next verses. " Is any sick among youf let him call for the elders of the church' and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. " — Jas. v. 14, 15. Now no sane man can deliberately read these words without admitting that they plainly direct " any sick, " to call for the elders, and be anointed with oil in the name of the Lord ; whereupon he is assured that God will certainly heal him, through the prayer of faith, and that if he has com- mitted sin, as an exciting cause of the sickness, it shall be forgiven him. For those who hold authority as truth, I advise a careful reading of Dean Alford's comment on this passage. See Introduction, p. 17. That this com- mand was not given to the immediate apostolic family is proved by the opening words of the epistle : " James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad. " Surely this is sufficiently comprehensive. Now it is certainly remarkable that the apostle should open his letter with the caution " count it all joy when ye fall into divers temptations, knowing this, that the trying of your faith worketh patience," and should close it with a plain direction to " any sick, " to be cured by the Lord alone, if he considered sickness of the body to be in any sense essential to growth in grace. He makes no exceptions whatever , no limitations, but gives the broad promise to " any sick among you. "* And then, as is to amplify it, he adds, " Confess your faults one to another, and pray one for another, that ye may be healed. ♦Undoubtedly we are to understand this now, among you who love the Lord in sincerity and truth. Manifestly it would be almost blasphemous for a rebellious soul, refusing alle- giance to Jesus, to come and ask a favor at His hands purely for selfish reasons. 86 DIVINE HEALING. The effectual fervent prayer of a righteous man availeth much," — vs. 16. Are we to confess our faults in this year of grace ? If half the promise is dead, we have no business to use the other half, but should bury it also in the tomb of the apostles. But James goes further still. As if pursuing the doubts that might arise, about these visible physical things, he recalls the fact that " Elias, a man subject to like passions as we are, prayed earnestly that it might not rain : and it rained not on the earth by the space of three years and six months. And he prayed again and the earth brought forth her fruit." vs. 17, 18. Of course he did not mean to teach that every believer could pray at will for physical things, but to support faith in God's power to answer prayer in the domain of matter as well as of spirit. As to God's will in sickness, verses fourteen and fifteen absolutely settle that. Let the reader ask himself, if God had meant to give a promise of physical healing, through faith in Jesus Christ, could it have been given in any plainer lan- guage than we find in these verses of James' epistle ? What could God say 1 What could be asked of Him ? Should He have said, Let any sick man call upon me and I will certainly cure him by my power alone ; would it be sufficient ? Yet this is just what we do find in that word which shall never pass away, though the heavens and the earth be moved. God says, let any sick call for the elders ; let them pray ; let them anoint the sick with oil in the name of the Lord ; whereupon the prayer of faith shall save ; the Lord shall raise him up, and forgive his sins. Now, in sober earnest, what more could be asked ? If this is not clear, specific, and conclusive, what is ? Let some one try to improve it, if he can. He will fail more signally than the man who attempted to improve on the parables of Jesus.* 5. — The Sin Unto Death. I ask the most earnest attention to this section. If it be read with care, and remembered, much adverse criticism of Divine healing will be f oypst t\ 1 1 pn " The number of thy days I will fulfill,"— Ex. xxiii. 26. " The days of our years are three-score years and ten." — Ps. xc. 10. " Bloody and deceitful men shall not live out half their days. " — Ps. lv. 23. " To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. " — 1 Cor. v. 5. " Of whom is Hymen- eus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme. " — 1 Tim. i. 20. These verses bring before us the possibility of a forfeiture of the benefits held out in a certain class of promises. While the full num- ber of days is unquestionably assured, yet by wickedness this may be- *Let those who say that faith-healing is " only a privilege and not a command," recall the oft-repeated words of John Wesley, " Every command of God implies a promise," and then consider whether the converse is not good also, every promise implies a command. HEALING OF BODILY DISEASE. 87 come null ; while we see clearly that it is often necessary for men to sicken, suffer and even to die in order that the "spirit may be saved." But it is equally clear that such a dire necessity only exists because of their offenses, and persistence in disobedience. Had they turned to God earlier, it might have been different. Manifestly then these people can- not be healed in answer to prayer ; but we must be very careful how we sit in judgment on such cases. But there is another side to this. It is entirely possible for some of- fense to bar out the holiest saints from these benefits. Our friends who re- coil from the imputation of persistent disobedience upon their invalid loved-ones may take comfort here, and at the same time see nothing against the doctrine of Divine Healing. I repeat the thought, one of the holiest Christians may be unable to find healing through faith, not because of persistence in unbelief or disobedience, but be- cause of some single past offense long since forgiven. We are well aware that Moses, "the man of God," was guilty of an offense in the wilderness, for which he was forbidden to enter the land of promise. His heart yearned to cross over Jordan, and he, who was never unheard, prayed for premission to go. But God said " Let it suffice thee ; speak no more unto me of this matter." — Deut. hi. 26. Moses did not lose his spiritual standing, he did not get " under a cloud ; " he continued to be the friend of God, and God spake to him face to face ; yet this offense was " unto death." Even when God told him " thou shalt not go over Jordan," He gave him the unasked privilege of standing on the summit of Pisgah, and seeing the whole land. In no sense then was Moses' sin unforgiven ; but it was " unto death." With this clear example before us we may understand two passages in the New Testament. In 1 John v. 14-17, we read: "And this is the confidence that we have in him, that, if we ask anything according to his will he heareth us ; And if we know that he hear us, whatever we ask, we know that we have the petitions that we desired of him." This is as unlimited a statement as could well be framed. But one thing John thought necessary to guard against, and that was the very point of physical healing. " If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death ; I do not say that he shall pray for it. All unrighteousness is sin : and there is a sin not unto death." Now the merest beginner in the Scripture knows well that " the wages of sin is death," and we are absolutely certain that no sin, however insignificant, can ever be said not to clearly merit its wages. What then could John mean? He distinctly affirms that "there is a sin not unto death." This sin we are told to pray for, and we are assured that God will give life. Job was directed to pray for his friends, and God said "lest I deal with you after your folly." — Job xlii. 8. Was this entirely spiritual punishment that was remitted in answer to Job's prayer ? The 88 DIVINE HEALING. men who hunted out the marginal reference certainly did not work to support faith-healing, yet I find them connecting this verse in John with the one in Job, just quoted, and with Jas. v. 14, 15. Evidently they saw clearly that physical life is meant. To say that " there is a sin not unto death," means that some sins do not necessarily require eternal death or damnation, is to falsify all Scripture. Physical death is then the only possible interpretation. Some attempt to explain that the sin "unto death," for which we are told not to pray, means the " unpardonable sin." But what is or was the unpardonable sin? Simply and solely persistent unbelief. The ascription of the miracles of Jesus to Beelzebub was nothing but the expression of stubborn unbelief. JSTow it is absolutely evident that the prayer of faith cannot be offered for a persistent infidel or skeptic; hence the "sin unto death" of our text cannot be the " unpardonable sin." Jesus set this point beyond dispute when He said so often " Thy faith hath saved thee." He only healed those who believed enough to seek Him. we have additional light upon this point in 1 Cor. xi. Paul severely rebukes the converts for turning the Lord's supper into an occasion of feasting, and tells them, " For he that eateth and drinketh unworthily, eateth and drinketh condemnation to himself, not discerning the Lord's body." And immediately he adds, " For this cause many are weak and sickly among you, and many sleejpP Plainly he declares that many of these Corinthian Christians were sick because of their offense, and that many had died, for the same reason. Their sin was not unpardonable, but it was " unto death." There can be no doubt in any reasonable mind that these things are repeated in our day. Many good people, who are most undoubtedly saved, fall into sin through a variety of causes, and in consequence, while for- given, are taken from the world or prostrated beneath chronic diseases. Their case is analagous to that of one who has sinned away his day of grace. The sickness cannot be removed, and the apostle says, " I do not say that he shall pray for it." Many a chronic disease has been brought on by persistent, careless violations of a known law. The man does not seem to wake up to the importance of the matter, and at last, after repeated warnings, he is stricken down ; and like the Israelites, turned back from Kadesh-barnea, he cannot pass over Jordan. He may remain a child of God, he may worship in the tabernacle under the shadow of the cloud, but he must tramp and die in the wilderness.* His sin is " unto death." It may seem uncharitable to some, but the truth must be spoken. There is strong reason to believe that if the true inwardness of the early death of so many active, earnest Christians could be laid bare, we would find some sin at the root of the matter, yes, even a sin " unto death." Satan hates a Christian, and is always on the alert for a chance to speed *His body, so to speak, is justified, but not sanctified wholly; hence the seeds of sin (disease) remain, and cannot be exterminated, HEALING OF BODILY DISEASE. 89 the fatal arrow. I do not mean to say that is always the case ; but I believe it to be true in the great majority of instances. It is almost incredible how many " good Christians " are persistent, habitual gluttons, stuffing their stomachs with unhealthy food at all sorts of hours ; and you cannot make them feel that is a real sin. They will admit that " it is not exactly right," but that is allX Paul declared that he " believed all things that are written in the law and the prophets." — Acts xxiv. 14. And Peter, as already quoted, testified that he had " never eaten anything that is common or unclean." But how many can join in these two utterances to-day? Thousands of Christians, indeed the overwhelming majority, in all lands, fill themselves with almost every animal expressly forbidden in "the law." Unlike Paul, they do not believe "all" they read therein; and are much inclined to laugh at any one who rises up to warn them that only evil consequences can be expected when swine's flesh and other food which are directly declared to be "an abomination" unto God, are freely indulged in. True ! the attention of the vast multitude may not have been called to these facts; but a man's ignorance of or inattention to the injurious character of a food will not prevent the evil results. As old Dr. Jewett, the famous temper- ance worker so frequently observed : ("Most men dig their graves with their teethX ( Many earnest working Christians of full habit sin frightfully through in- temperance in the marriage relation, and yet are ready to laugh at any remonstrance, even when it comes from their own physician.* ^ People say, How sad the death of such a useful man! I wonder why God ' took him away in the midst of his usefulness, etc., etc. There it is again ! JusHfke Job, laying it on the Lord. The devil took Job's children away, and it is extremely probable that he had also something to do with the depart- ure of the " useiul man." George O. Barnes, in his sharp way, says: "If I die before I am seventy years of age you may say the devil killed him." I would rather not say that in any case, for I cannot tell all that has been done or left undone; but I feel very sure that, in the great majority of cases, with adults at least, some sin has been "unto death, '>>^^_^ The words of the Psalmist are singularly apt. " Let their tables be- come a snare before them ; and that which should have been for their welfare let it become a trap." — Ps. lxii. 22. Truly it is a trap that catches *The extent of this evil, amongst the best people in the churches, is simply appalling. Men are paralyzed, and women die of consumption. The family physician can give the reason, — intemperance in the conjugal relation. The devil takes advantage of Christians on this point, because it cannot be publicly discussed in mixed assemblies. But every Christian, seeking to be entirely conformed to the will of God, should remember that bodily appetites are not to be exterminated, but sanctified, as much as any thing else. Every bodily appetite is right in it* place; but the body must "be kept under" and not allowed to rule all sense and judg- ment. Should I write facts which have come to my knowledge, the reader would be horrified beyond measure. I recommend on this subject," Princely Manhood/' S. H, Piatt, South* ampton, N,Y, 90 DIVINE HEALING. vast multitudes of people. There is "death in the pot" (2 K. iv. 40) to those who " feed themselves without fear." Jude 12. Solomon asked the question, "Why shouldest thou die before thy time ?" Eccles. vii. 17, which clearly intimates that the wise man knew of no neccessity for an early death. It may be asked how are we to tell when any one has sinned unto death ? It is extremely unlikely that such a man will be able to summon real active faith in the promise. For instance, a man is seeking sanctifica- tion, or the cleansing from heart depravity. He is addicted to the use of tobacco, and will not give it up, although it rises between him and God every time he asks for a clean heart. Of course he will never receive the cleansing, nor ever feel he has faith to grasp it, while the filthy habit remains. A cripple told me that she was fully persuaded that healing by faith was not for her. There was no use arguing the case : she was con- vinced. Manifestly no prayer of faith could be offered for her ; nor would she request it. Yet she was an earnest, happy Christian. These questions answer themselves when they arise. " There is a sin unto death." There- fore, there are people who cannot be healed of sickness, but no man can point them out unless specially directed by the Spirit. It is ours to hold up the promises ; to lift up Jesus Christ as a whole Saviour, and, sure as the Eternal Himself, he who looks in faith, will live. 6. — The Perfect Means. It is in very truth a perfect recipe. But then all God's commands and statutes are perfect, and perfectly adapted to all men. Examining these directions to the sick, we see, first of all, that perfect humility is necessary. Many a man will cry to God in secret, who will never let others know of' his desire ; but here he must first " call for the elders of the church." In order to do this he must feel that others are of more importance before God than himself, and also that he is willing publicly to confess his desire, his helplessness, and his faith in God. Ah! confession is ever necessary. We must honor Jesus before men. Just here Hezekiah failed. The King of Babylon sent to inquire concerning the " wonder that was done," but he displayed his riches instead of testifying to God's power. Having thus prostrated self and confessed his belief, he is to be " anoint- ed with oil in the name of the Lord." The old, old symbol and sign of perfect and entire consecration to God is here used, speaking of the fact that he who would receive from God, must belong to God, and that God knows no divided worship. Again, this rite, enforces the truth, that " God's ways are not our ways." Man seeks health through the medicaments of science, but God heals through simple faith, or if you please, blind belief in a power that is absolutely unknown and incomprehensible. And with this comes the thought, we must take God's gifts in God's way. Jordan is no better HEALING OF BODILY DISEASE. 91 than Abana and Pharpar, nor so good to the eyes of man, but Naaman will never get rid of his leprosy till he goes and dips seven times in the muddy stream. Just here we come upon the idea of absolute, unquestioning obedience : the first law of the universe. " To obey is better than sacrifice." How many will gladly sacrifice time and money in pursuit of health, who will not travel the path to Jordan's lowly bank. The great Assyrian general has a vast army still living. So far, direction for human action and obedience. Now we have the promises of God. " The prayer of faith shall save the sick." A great deal is implied in these words. It is not said that the prayer offered shall be efficacious, but " the prayer of faith." In the days of Christ's earthly ministry it is highly probable that the individuals who came to Him for healing, had real faith, not only in His power, but in his willingness to heal. In modern times, experience teaches that the faith required must be found, not only in the " elder," but in the patient. ISTo elder or collection of elders can bear up, by their own faith, a patient who, in the possession of' his fa'culties, withholds his own personal confidence and trust in God, as being both able and willing. Again, the " prayer of faith" cannot thus be jointly offered if anything whatever stands between the patient and God. Examples of this have been frequently observed by all who pray with the sick. It is apparent that the patient is not in the proper condi- tion of mind and attitude of soul ; he is not " on believing ground," and hence we cannot feel any confidence in praying for him. In other words, true, realizing faith in God cannot and does not exist in a soul which, in any way whatever, holds back " part of the price." Many of the " best people in the world," when brought face to face with God in dire extremity, evince an unwillingness to give up some special appetite, or passion improperly indulged, or refuse to become absolutely nothing in God's hands. r v They are not willing; to he, to do, and to suffer, to the very uttermost application of these verbs.^ Some action, some confession, some fear of people's opinions, and of what men will say of them ; an unreadi- ness to devote every moment and every ability entirely to God ; a desire to retain some small portion at least of this world's goods, social standing, amusements, and employments ; some liking for tobacco or other sensual indulgence, or a desire to be healed simply to be rid of discomfort and not solely for the glory of God : one or more of these things stands between the soul and God. In all such cases " the prayer of faith" is simply impossible. The elder may be pure in motive and strong in trust, but it will avail nothing for the ultimate end in view, until the way is clear. There is only room upon the bridge of faith for Jesus and- the naked soul. Now if this complete " prayer of faith" be offered, if all these conditions be fully met, God is pleased, and, more certainly than that the heavens and the earth exist, " the prayer of faith shall save the sick." Jesus himself said, more than once, " thy faith hath saved thee." I mean what He meant. Faith 92 DIVINE HEALING. is the hand with which I reach out and take the benefits of the Atone- ment. " And the Lord shall raise him up." The excellency of the power is of God and not of us. " We must believe that God is, and that he is the rewarder of them that diligently seek him ;" but He alone does the work. A man, alone in a boat, without sail or oar, throws a rope to the steamer, and is drawn along with speed and safety. So we throw out the rope of faith, and Jesus draws us into the harbor, while we sit and sing praises to the " mighty power of God." The promise is just as absolute as any in Scripture, and God always fulfills His word, we must notice here that nothing is said about the precise manner, nor the time of the raising up. It may be instantly • it may be gradually. Cases have been known where the patient has been directed to certain special remedies, in such a way as to leave no doubt as to God's will in the matter. I am not at all prepared to take the extreme position that God does not sometime use visible means. He employed the east wind to open the passage through the Bed Sea, but used no such manifest agent at the Jordan. God is not to be circumscribed. He is not to be shut up behind a cast-iron barrier. He sometimes makes apparent exceptions, and perhaps real ones, to his ordinary methods and rules. But that the whole tenor of the Scripture is unfavorable to the use of drugs, is unquestionable. The general doctrine is certainly " I make alive — and I heal." — Deut. xxxii. 39. " And if he have committed sins, they shall be forgiven him. " Here we see the wondrous liberality of God's grace. Not only healed, in body, but cleansed in soul. There is, however, a very clear inference here that is extremely important. It appears, from these words, that the apostle, and the Holy Ghost who directed him, fully appreciated the close con- nection between sickness and sin. First, it is plain that the sickness is a result of sin {probably in the patient, but certainly somewhere) ; and second- ly, that God will not heal without also forgiving. (In nine cases out of ten sickness is caused by some personal sin ; %n which I include all violations of the strict Biblical laws of health, diet, etc. Of course the Sin-Bearer will not remove the effect and leave the cause ; so the sin must be forgiven. This is strong testimony to the truth of the idea, previously advanced, that, even in miracle, God does not actually break His laws, but uses other laws to remove the cause as well as the effect. I take it that God's law, if law at all, is a truth ; and, of course, God cannot break a truth, for that would be destroying Himself, who is truth. The word law is here used in the sense of a principle. But God has "statutes" which may be changed when He sees that is best. This He has done. He has "blotted out the hand- writing of ordinances that was against us" — Col. ii. 14. But where has He annulled the provisions for health ? In healing the disease, Jesus forgives the sin ; and thus the glorious Atonement is used, in its full- ness. Many a sufferer is compelled to exclaim, I suffer justly, I brought KEPT FROM SICKNESS. 93 it on myself.) True, but the Great Physician will forgive the sin, and bear the sickness for you. Truly this way of physical life in Christ Jesus, like all the ways of God, is a perfect way. How beautiful and helpful it is to thus trace out God's teachings. What could be more complete, or more satisfying to the Christian than this Scriptural means of Healing f We have seen that it requires humility, confession of faith, absolute consecration and surrender, implicit obedience and living faith in God's word ; and it promises and sets forth salvation from sickness, this to be by the hand of God alone, and complete cleans- ing from sin in the soul. What child of God can ask a better way ? And finally, in these acts of consecration and faith, we find the suggestion of the great underlying principle, that ^God is alvmys ready to give Ivfe to man, if only man will devote the life to God. . God's salvation for the soul re- quires that the " new heart " be entirely given to Jesus ; and God's salva- tion for the body stipulates that the new physical energy be devoted to His service. Praise the Lord ! CHAPTEK IY. KEPT FROM SICKNESS. " Himself bore our sickness. " — Matt. viii. 17. '■' I will take sickness away from the midst of thee." — Ex. xxxiii. 25. If, when I read, " Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness" (1 Pet. ii. 24), I am authorized to believe that the words mean just what they say, and indicate that Jesus has actually borne all my sin of commission and of principle, of act and of depravity ; surely when I read that " him- self bore our sicknesses," that he lifted them up as a load, etc., I must in- fer that it is not at all necessary for me to bear sickness, any more than sin. (if this is not true, there is an end to all sense in language, and noth- ing can be predicated upon God's worcDS This chapter need not be greatly extended. When we have acknowl- edged that Jesus came to save us from all sin in " this present evil world;" and that sickness is a work of the devil, and allowed by God as a correct- ive, not merely as a judicial punishment ; we cannot possibly hesitate long to admit that Jesus will keep us from disease as well as from sin, if His conditions are met. This is the clear, general, logical, conclusion from the Scriptures. And yet it will not do to let this pass as the absolute truth without a more searching study. We will be led astray, in our present limited condition, if we take any isolated text, or even a group of texts, and carry them to the 94 DIVINE HEAIING. extreme. Stockmayer says, " If the word is to remain the Sword of the Spirit in our hands, we must practise the Master's ' Again it is written.' " We read in Romans viii. 23-25, that the redemption of the body re- mains an object of hope, even to these who have the first fruits of the Spirit. Granted that the primary meaning of this redemption of our body be ex- emption from physical death, still we cannot claim at all times and uncon- ditionally to be exempt from all pain and disease, so long as we have to wait with patience for the redemption of the body. " Assured as we are that the Lord bore our sicknesses as well as our sins on the cross, we yet cannot place then both on a level. In the domain of our physical life we still groan with a groaning creation. " With regard to sickness our position is more difficult (than as regards sin). Yet even there the example of Elijah shall serve us. Let us begin by rooting out of our hearts and homes all Baal-worship ; let us put to death our own will and our own notions ; let us no longer ask whether it suits us or not to be ill, but simply, 'what does God expect of us, what posi- tion are we to take in this present case of sickness in order that God may be glorified V And then if God does not interpose His ' my grace is suffic- ient for thee,' we take God at His word and remember that sickness is not his chosen and final will for His children. As long as the Holy Ghost gives us liberty, we ask for and expect our healing with renewed assurance, however long and severe may be the trial to which it may please God to subject our faith."* Dr. Arthur Pierson, of Philadelphia, says, '/ 1 have never seen my way clear to say that no true saint should ever be ill. But I am clear that if our relation to Christ and the Spirit were really felt as a fact, our prayers would be with a faith and a power now unknown, and so far as disease is connected with Satan's power over our bodies, it must come to an end." No sin is absolutely necessary to humility, yet all holy men make mis- takes, and err in judgment ; while most saints at least occasionally feel slightly condemned for some failure to be as careful as they should. So sickness is not intrinsically necessary to a good discipline, and yet the mistakes and errors, and ignorances of life often affect the body, and bring some disturbance of the physical equilibrium. The presence of sickness cannot always be taken as a proof that the Spirit's possession of the man is only partial; but it may indicate the desire of the Spirit to teach a lesson which has been unseen through other means. I am not attacking the character of sick saints ; but am trying to prove all the possibilities of grace for mortal man. But the general promise stands unchallenged. " I will take sickness away from the midst of thee." The conditions must not be forgotten for a moment. They are exceedingly particular and exacting. But here is the possibility. Is there any ground for believing that this promise and other * Sickness and The Gospel, new edition. KEPT FROM SICKNESS. 95 similar ones have been repealed ? ISTot the least. These promises were specifically in "the law." Now Paul tells us that the covenant made with Abraham could not be disannulled by the law although it came after. Gal. iii. 17. If then the law did not disannul the Abrahamic covenant, while it took its place, may we not infer that the new covenant of the Gospel, while replacing the law, has not disannulled it ? But we have positive testimony on thir point, for "God keepeth covenant to a thousand generations." — Deut vii. 9. And this is followed in vs. 14 by the promise under consideration, " I will take away all sickness from the midst of thee." Since God has joined these together I venture to say that since one thousand generations, at thirty years to each, equals thirty thousand years, it is plain that this covenant is still for us, for only three thousand three hundred years have elapsed since it was given. This argument may be novel, but in the light of other Scriptures it cannot be gainsaid Jesus Christ expressly declared that He did not come to destroy the law and the prophets, but to fulfil them in every* jot and tittle, and Paul's affirmation that "all the promises of God in him are yea and in him Amen, unto the glory of God by us," logically settles all debate upon this point. The apostle does not declare that all the ordinances and all the ceremonial laws are yea and amen in Jesus ; but that "all the promises" are to be so taken Admit if you please that we are on a higher plane of faith, and hence must believe harder, so to speak; yet this is only emphasiz- ing the conditions, not vitiating the promise. David tells us that the promise, was realized in the desert, "for there was not one feeble (sick) person among their tribes." — Ps. cv. 37. Before this time we have no recorded death through disease in all the long line of patriarchs till we come to Jacob ; and he went down to live in Egypt, the land of diseases. Elisha's "sickness" admits of the rendering, "weakness;" and only when the kingdom became filled with worldliness and sin do we read of Asa seeking the physicians, and Ahaziah sending to other than the " God of Israel." The fate of these, however, is not encouraging. If there is any inspiration in John's letter to the "elect lady," we must give great weight to the words "Beloved, 1 wish above all things, that thou may est prosper and be in health, even as thy soul prosper eth." — 3 Jno. i, 2. The connection and parallel between the soul and body are here too distinctly established to be avoided by any effort whatever, short of open illogical unbelief, or reckless disregard. If the soul is wholly the Lord's, without any possible reservation, He will keep it from sickness. But in the physical parallel, there is the point of stumbling. It is so hard to see the necessity for sanctification in the body, and even harder "to present the body, a living sacrifice," when the duty is seen. There is a text of Scripture that should be written in living lignt over the daily pathway of every sanctified Christian. 96 DIVINE HEALING. "Who hath despised the day of small things?"— Zech. iv. 10. It is the "little foxes" that spoil the vines; they don't waste their time gnawing at weeds , they nibble the vines that are bearing "tender grapes." To be plain, a weed requires strong measures to kill it, but a very little thing will spoil and destroy a fruitful plant. It is when we are bearing fruit for the Master that very little, little things stand in the way of our obeying the command, "come up higher." Christians who have consecrated every power and disposition of the soul to God, often fail signally to see the necessity or the method for consecrating the body also, except in ser- vice. (They are alive to the necessity of working for Jesus with the body, but the consecration of natural appetites, desires and affections is strange- ly wanting.^ We see some, who profess, and no doubt enjoy, perfect love and purity or' heart, using tobacco, over-eating or drinking, rashly neglect- ful of proper sleep, working eighteen or twenty hours a day, or habitually violating established sanitary laws. Often this is done in ignorance; they have not seen the light on these points. But God says "come up higher ;" and the bodily illness consequent upon these offences operates slowly and surely to open the eyes to the truth.* Well is it for them if with David they are at last able to exclaim, '[ It is good for me that I have been afflicted ; that I might learn thy statutes." — Ps. cxix. 71. Statutes are the little laws ; the small things ; the apparently unimportant details of the law. Peter exhorts us to be "mindful of the words which were spoken before by the holy prophets, and of the commandment of the apostles of the Lord and Saviour." — 2 Pet. iii. 2. — If we will simply read and obey without any hesitation the conditions laid down by the prophets and apostles we will receive the fulfillment of the promises. But this statutory obedience is so hard ; it seems so small, and insignficant, that the devil persuades the very best Christians too often to neglect some little detail ; and thus he frequently secures, the entering wedge for a sickness. Read Jeremiah xi. 1-10, and see how God represents Himself as "rising early and protesting, saying, obey my voice." Oh! this obedience ! this obedience ! how hard it is for us all ! The cont'ext in Peter warns us that "scoffers" always begin by ridicul- ing some— to them — unimportant word of Scripture, and that their ridicule always first takes the form of a comparison with human experience. Hence we need not be surprised to see so able a scholar as Dr. Buckley basing his whole argument against Divine healing upon the observed "phV nomena" of human experience, instead of upon the "Scriptures of truth." " Scoffers" are always alike, whether in or out of the church. '"* People are of ten criminally ignorant. They could easily know so much better. Some professors of holiness are so grievously mistaken as to suppose that the marriage relation gives unlimited license for sexual indulgence. A few minutes reading in any good medical work would convict scores of such people of real sin in this matter. But they must learn by the slow method of sickness and experience. KEPT FROM SICKNESS. 97 A recent writer has said : "The day is dawning when men will make the distinction of Christian and unchristian health. Serious and intelli- fent people begin to perceive that it is possible to be free from sickness, [ultitudes already realize that good health is something for which they are responsible. They already begin to feel that sickness which is contracted by defective, low-down and self-indulgent living is a reproach to Christian profession. LThe true people of God are waking up to the fact that there are right ways and wrong ways of living?) They see that feebleness, lan- guor, disease, decay and premature death may be avoided, and with this comes the sense of moral obligation in this matter. Realizing that God in nature and grace intends and provides that His people shall have health, they will deal with sickness as an enemy and consider that in a sense it is a shame to them, when they fall under its cursed power, and a discredit to the name of Christ. ^(Wlien the saints of God fully realize that health is preserved and re- stored in obedience to nature's laws and through the recuperating power of the Spirit of God, and that the system of drug-cure, so-called, is for the most part a practice harmful and deadly, founded on conjecture, specula- tion and experiment, that drug-doctors confess their arts inadequate to the recovery of the sick ; * then, to forsake the word of God and prayer, and the great Physician , and put the case completely into control of Christless quacks, and meekly swallow mysterious and horrible doses of which they do not even know the name or nature, will be considered a deep disgrace. Beloved, let us not dishoner God, and shroud the whole world in the gloom of deeper doubt. Defeat disease and premature death by faith and prayer. / - /Grow old along with me! / The best is yet to be, I The last of life for which the first was made; Our lives are in His hand "Who saith, 'A whole I planned,' Youth shows but half; trust God, See all, nor be afraid. " " < Glory to God. Every thing shall live whither the river cometh.' — Ezk. 47; 9." The above language is rather vigorous, but the main points are well put. /^The necessity and use of physical obedience to God's statutes has not been taught. Ljt is not taught to-day, except in rare instances. I mean it has had no place in the modern pulpit. Yet it is a vital truth, and deserves better care at the hands of the "shepherds." Perhaps a more careful reading of Ezek. xxxiv, and the woe pronounced upon the shepherds for not healing the sick, would be conducive to a better under- standing of God's complete salvation. The case of Paul is exceedingly pertinent here. In Phil. iii. 6, we find a bold statement made by the apostle. Speaking of his former life, under , -....„ * See their admission on page 126 98 DIVINE HEALING. the Hebrew faith, he emphatically declares that he was, " touching the righteousness which is in the law, blameless." Hereupon I declare, with equal emphasis, that this necessarily included or implied the testimony of exemption from all sickness. Either this, or God's promises were untrue. Paul was " an Hebrew of the Hebrews ;" and the God of the Hebrews had given him a number of promises like this : " If thou shalt obey his voice, and do all that I speak .... I will take sickness away from the midst of thee" (Ex. xxiii. 22, 25). "And the Lord will take away from thee all sickness" — if ye hearken to these judgments, and keep and do them" — (Deut. vii. 12, 15). Standing on these promises of Jehovah, I declare that, when the great apostle unhesitatingly claims a " blameless " keeping of the law, I must make God out untrue if I do not fully accept the practical fulfillment, in his case, of the promises contained in that law. It is simply this, my brother. God said, keep my law, and I will take all sickness away from you. Paul says he perfectly kept it. Therefore, Paul experienced the deliverance from disease.* Now this will stand as many turnings as a kaleidoscope, but it will never vary a hair's breadth. Paul here places himself on record in the same class with Zacharias and Eliza- beth, as those who, walking " in all the ordinances of the law blameless/' must have realized the promised deliverance from disease so distinctly and repeatedly promised in that law. Yet he did not plume himself on any of these things. All his gain he counted loss for Christ^ All things must take rank after the one great consuming thought of Jesus and His will. This will explain why so little is said about the body ; the spiritual was vastly more important. But what was said is clear and conclusive. The whole thing turns upon that glorious promise " If we walk in the light as He is in the light." (Ah ! here is the condition, we must walk in the light, or there will be no "fellowship" and no "cleansing from all sin." \ The "cleansing from all sin" is only promised to those whose spirits obey God in every little thing ; and exemption from sickness can only (through faith) be his whose body obeys in all things. Reiterate this again and again.x/ As in my own case, the great fear in this matter is that we may get sick, in which event others must know it, and the profession apparently fall into disgrace. I thank God for a revelation on this point. I saw that if I hesitated for this reason, it was clear that I was not delivered entirely from, that Spirit that " loved the praise of men more than the praise of God." N . The temptation was to refrain from taking so radical a ground for fear that, if I failed, men would know it ; whereas I might profess Scriptural holiness, and be conscious of sins, without any man being aware of my fall. Ah ! God knows. As soon as this became clear to my mind, I resolved, in the strength of Jesus, to confess His glorious work to the uttermost, and not to allow a single thought of the future to enter my *For the " thorn in the flesh," see page 102, KEPT FR OM SICKNESS. 99 mind for a moment. Any one can see that, professing to trust Christ for exemption from sickness, while you are contemplating the possibility of speedily falling ill, is not trusting Him at all. As well might a man say, " I am trusting Jesus this moment for cleansing from all sin, but I rather expect to sin before night." Such professions are only an insult to God, and are miserable travesties on true faith. I sometimes fear that the teachings on holiness have not always shown that " boldness to enter into the holiest " which they should have mani- fested. Far be it from man to boast ; and undoubtedly the less said about the future the better. But when man or devil suggests the question, " Now do you really expect to live one year, one month, one week, even one da}r, without sin?" we should answer in faith, I do not expect "to continue in sin," but I expect the Lord to perform His word. The "walk with God" is the most delicately balanced union in the world. There is only room for Jesus and me. Everything must be put away, and every leading of divine love must be instantly followed. Temptation to sin is useful and beneficial in keeping constantly before our souls the great truth, spoken by Jesus, " without me ye can do noth- ing ;" and temptation to sickness is not wanting to remind the trusting Christian that Jesus alone is the " Saviour of the body." If I am asked what I mean by " temptation to sickness," I reply that Satan produces frequently upon me the preliminary symptoms of cold, headache, or other sickness. Instantly I look to the Great Physician and say, Dear Lord, thou hast taken my infirmities and borne my sick- nesses. These symptoms are a temptation of the devil, deliver me. And lo ! the indications vanish, and I am not sick at all. For five years I have known temptation to he sick, just as distinctly and unquestionably as any temptation to sin. But the dear Lord always keeps His word, and " with the temptation provides a way of escape, that I may be able to bear it." Glory be to His name alone! In this way the "keeping power" against sickness is made just as much to depend upon, or to work through faith, as in the case of sin. I cannot rest upon past pardon ; I must trust to be kept in the cleansing fountain to-day. And just so, I dare not rest upon yesterday's healing, but am constrained to actively trust, as I breathe, momemt by momenta The life of faith, in any path, is a life supported oy only one hveath at a time. Unless Christ came to destroy the law and the prophets, it is then clear that perfect physical obedience to-day, secures the right to expect health of body as well as perfect spiritual obedience secures soul-health. Or per- haps it would be better to say that complete obedience to all God's statutes, warrants the expectation of health of soul and body together. \ I have no thought of writing this chapter to prove that the most saintly Christian who carelessly or even ignorantly abuses his stomach, exposes himself to draughts and dampness, keeps all sorts of hours, or in any other 100 DIVINE HEALING. way breaks God's nealth laws, has any right to expect this immunity .\ He may continue well in spite of these offenses. Some do ; but that proves nothing. In fact, we may inquire, are such as healthy as they would be if more careful ? And we know that God is " long suffering." On the other hand, the case of Job undeniably establishes the fact that God may see fit, for disciplinary and educational effects on the individual, and for the display of the strength of His grace, to allow a man whom He pronounces " perfect," to pass under the power of the adversary for a time, and to be diseased, although by reason of his obedience he has the right to expect health. Such a trial is a severe one to pass through, for the soul, like Job, feeling sure of its integrity, is tempted to wonder if God has forgotten His promises. Job was certain he held God's note ; but he marveled that the bank of providential circumstances refused to discount it immediately. But he never seems to have thought of taking it anywhere else. He endured to the end — the butt and ridicule of all his friends — and was saved. May God multiply his seed in these days, and help them to cry, "I desire to reason with God — ye are all physicians of no value," (xiii. 3, 4). "The breath of the Almighty hath given me life" (xxxiii. 4). finally, when we pray the Lord's prayer from the heart, we ask for God's will to be done on earth, now and here, even as it is done in heaven. And again we ask to be delivered from evil of every possible kind and description.' Jesus Himself indited this prayer.^ Now in comparison with His own express promise of tribulation, persecution and fiery trial, we can see that deliverance from them must mean from all moral injury as a re- sult of their presence and power. But He never gave us any hint that we shall necessarily have sickness ; and as this is unquestionably "evil," deliver- ance from it must mean from all physical injury as a result of its presence and power. But as already stated, the deferment of the "redemption of the body" till the second Advent, and the express declarations of Scripture concerning death, make this parallel not quite so rigorous. When all these allowances have been made, however, we see clearly in the light rJude 24.^; OBJECTIONS AND QUESTIONS. 101 _X CHAPTEE V. OBJECTIONS AND QUESTIONS. "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you." i Pet. 3, 15. 1. — If Paul thought so much of his body, why did he call it his "vile body ?"— (Phil. iii. 21.) The apostle, as I have shown, was always looking towards the great day when Jesus shall come and bring about the full reunion of the soul and body in the glorified state. In this case he was expressing the same thought. He says, "For our conversation is in heaven ; from whence also we look for the Saviour, the Lord Jesus Christ ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." The word translated vile is tapeinosis, and means low es- tate, humiliation, abasement. That is, the apostle spoke of his body being in a low estate, not the highest possible condition ; as being abased, not exalted ; humiliated, not glorified. It is plain, therefore, that this verse does not bear against our position in the slightest. On the con- trary, it serves to enforce the idea that a body destined for such a mar- velous "change," cannot for a moment be called "vile" in the sense of worthless or repulsive. Paul cherished his body, though it was in a " low estate," and ardently longed for the time when it should be glorified. In the same epistle he declares that "Christ shall be magnified in my body." — i. 20. Not the faintest shadow of an argument in favor of sickness can be deduced from this reference. 2. — Trophimus. The case of Trophimus, whom Paul says he left behind him "at Miletum sick" (2 Tim. iv. 20), is of some importance. Why did not Paul pray over him, raise him up and take him along ? This question naturally occurs to the mind of an honest inquirer ; but the case can readily be shown to be in perfect accord with the Scriptural doctrine of healing. For two years, at Ephesus, and for three months, at Miletum, Paul had healed the sick continually, and not one single case of failure or incomplete restoration is even hinted." ]STow was Trophimus affected with a disaster that defied the power of God ? Did Paul fail to pray with him \ Or was it the Lord's will for him to be sick ? Dr. Boardman, in the "''Great Physician," has treated this point with ability. He presents the idea that Paul was on his way to Rome, a pris- oner. Trophimus was not obliged to go, and very probably the Lord 102 DIVINE HEALING. wanted him to stay behind. So, just on the eve of the vessel's departure, Trophimus was taken sick. Of course he and Paul prayed for healing, but in this case it was delayed. Paul went on to Kome, and Trophimus was left to work for the Lord in a different sphere. Paul was not a stranger to gradual healing, for he had seen Epaphroditus sicken, and though he prayed, yet the patient drew "nigh unto death" before the turn came and the Lord raised him up. — Phil. ii. 25-29. This accords most fully with the timeless nature of the promise in James. "The Lord shall raise him up," gives no time, but the fact is as true as God's inviolable word. But there is another thought about this case. We have not any record of Trophimus' personal experience. We know he was a Christian, a com- panion of Paul's, an Ephesian, and a worker in the new cause. But we do not know his precise inward experience, as in the case of Paul. Now it is perfectly possible that Trophimus made a mistake, or that he did not absolutely follow the leading of the Holy Ghost. He loved Paul, and de- sired above all to keep his company. We will suppose that God desired him to enter another sphere of labor, and that, very possibly, certain deli- cate indications of the divine call had reached him. But his affection for the great apostle, and his own soul-joy in his company, persuaded him to close his eyes to anything else, and he determined to go to Borne. Then sickness fell upon him. He could not go ; but he could pray. Yet though he prayed, and Paul himself doubtless interceded, he could not be raised up till he had seen and accepted God's will. This he did not do until the ship had gone and the thought of Rome had been banished from his mind. With the bias removed, there is no doubt that God's leading became plain, and that Trophimus arose and went to work where God called him. Again God may have made of him a case like that of Job. Of course, all this is theoretical and inferential, but it is entirely possible. Finally, there is noth- ing at all in this case to shake for a moment the belief in God's plain promise. 3.— Paul's Thorn.* In the case of the apostle, we are confronted by the fact that he re- peatedly relates his experience ; and protests that God "always caused him to triumph in Christ." He furthermore distinctly avers that he "fought a good fight," and even set himself up as an example for others. See 1 Cor. xi.1,4,16., Phil. iii. 17., 1 Thes. i. 6, 7., 2 Thes. hi. 9., 1 Thes. ii. 10. In other words, Paul made the most unhesitating profession of personal cleans- ing from all sin. Now if Paul became sick, is not the whole doctrine of this book overthrown at once % Let us see. Paul had a "thorn in the flesh." Like most other matters concerning *Dr. Adam Clarke stoutly maintained that the "thorn" was an evil-minded person who was stirring up trouble in the church. He scouts the idea that it was any sickness at all. See Clarke's Commentary. OBJECTIONS AND QUESTIONS. 103 him, this fact comes from his own mouth, in open confession. He was wonderfully fond of "confession with the mouth." In the first place no one can deny that this "thorn" never clouded Paul's faith in God's willingness to heal everybody else, of any possible affection. The record of his work absolutely establishes this. Dr. Boardman pertinently asks, "Why then should it cause us to doubt ? " Further, we see that he himself had no doubt about it, but took it straight to the Lord. Three times he prayed, and the trouble still lingered. Why was this ! Had Paul reached a plane upon which temptation was impossible ? Did his faith not need exercise ? Did he forget Abraham, and Elijah, and the widow before the unjust judge ? No. He exercised faith, and it grew so strong that God answered him, and distinctly explained the whole matter to him. The "abundance of the revelations" made to him had been so great and so unspeakable, that this "thorn" came to "buffet him," "lest he should be exalted" by the marvelous favors shown him. The whole aim of the thing was to establish, as never before, in the apostle's heart, that even he, with all his revelations, was absolutely nothing apart from Jesus. It was not what he had been forgiven, not what he had received, not the measure of blessings he felt and experienced, but the personal abiding presence of Jesus, excluding and exterminating any possible form of self in the inmost soul. This was the lesson, and Paul learned it, and exulted in the knowledge, glorifying God, —2 Cor. xii. 7-10. See also xi. 30. In Gal. iv. 13, 14, Paul says : " Ye know how through infirmity of the flesh I preached the Gospel unto you at the first. And my temptation which was in my flesh ye despised not." It is likely that this refers to a different affliction from the " thorn," but whether referring to chat or not, two things are plain. 1. Paul recovered from this, for it was only " at the first." 2. It was a " temptation in the flesh." Now God " tempt- eth no man ;" hence this sickness was not from God direct, but probably from Satan, as the "thorn" certainly was. The opponents of Divine healing will find cold comfort in Paul's experience. There are several points in this case that are important. First, the word translated "infirmities," is astheneia, meaning literally weakness. It is the same word rendered in vs. 9, " weakness," and in vs. 10," weak ;" also in xi. 30, " infirmities," and xi. 29, " weak." I am not stickling for a shade, but it is plain that anything like virulent disease is not indicated in the text. This is amply sustained by the personal history of the apostle. One thing is certain, that the "thorn" never prevented him from working " more abundantly than all " the rest of his brethren ; and he distinctly affirms that he "ceased not to warn every one night and day with tears" for a "space of three years." — Acts xx. 31. He must have enjoyed very good health during that long ministry ; and when he died, it was not from any sickness, or even a " thorn in the flesh." It is then clear that Paul's "thorn" was in no sense a disabling affection. The Lord did not allow it to stop Paul's work, but to make him more 104 DIVINE HEALING. fruitful. You, therefore, who are seeking consolation in utter prostra- tion under permanent disease, will not find any reason for continued inac- tion in this record. Paul said, " Christ shall be magnified in my body, whether it be by life or by death," — Phil. i. 20 ; but he emphasized the fact that, if he lived, it was to " labor," vs. 22, not to lie idle upon a sick bed. We may assume from the facts that there is no necessity for a " thorn in the flesh," such as tormented Paul, unless, like him, we have been " caught up into the third heaven." Also, that if a " thorn " has made its appearance, we have Paul's example for steadfastly praying in faith for its removal, until we get an answer from the Lord, about which there can be no mistake. But further, we are led to inquire as to the nature of the " thorn." If it was not active disease, what was it ? There are two well known suppo- sitions on this point. One is that his eyes never entirely recovered from the blinding effect of the light on the Damascus road. The other is that his " bodily presence was weak, and his speech contemptible." — 2 Cor. x. 10 ; and these physical deficiencies constituted the " thorn." Now noth- ing could be more absurd. His eyes were good enough to enable him to write, " with his own hand," those closely covered parchment rolls, the transcribing of which taxes good eyesight to-day. But his own words absolutely settle both these points. If the "thorn" had been in his eyes, it would have dated from the day of his conversion ; and the supposed defect in appearance would have been much older. But his express language is that this " thorn " was given him to keep him from being exalted by the wonderful revelations vouchsafed to him, long subsequent to his conversion. Again in 2 Cor. x. 11, Paul sharply declares that the talk about his insignificant presence and contemptible speech was utterly false, and avers that his word of mouth will be found fully equal to his pen. He as plainly declares as language can express it, that this was a miserable slander, originating among his enemies. " For his letters say they are weighty and powerful; but his bodily presence is weak, and his speech contemptible." Note that " they " say this ; but the apostle denies it point blank, and declares that they will find him to be exactly what they read him. { There is not a particle of real evidence to show that Paul was little, or thin, or crooked, or weak of speech ; but a great deal to the contrary. £> His own denial, quoted above, should be sufficient ; and the fact that at Lyconia the people called Paul Mercury, who was the very personification of eloquence, sufficiently attests the power of his speeehTx And then let us remember his address before King Agrippa, and forever- ~ more give up this absurd tradition of the Middle Ages that Paul was a sort of mumbling dwarf. Still further, he specially informs us that the " thorn " was " the messenger of Satan." What frightful blasphemy it would be to assume that a partial blindness, caused by the visible mani- festation of Jesus Christ, could by any figure of speech, be called " the messenger of Satan!" And almost equally abominable would be the HEALING OF BODILY DISEASE. 105 application of these words, to the natural stature and appearance of the body, which owes its very existence to the creative power of God. It is noteworthy that Paul speaks of his trials in detail, but does not mention sickness. In 2 Cor. vi. 4, 5, he writes, " In much patience, in afflic- tion, in necessities, in distress, in stripes, in imprisonment, in tumults, in labors, in watchings, in fastings." And in the eleventh chapter he enu- merates again his persecutions and troubles. " In labors more abundant, in stripes above measure, in prisons more frequent, in deaths oft "(see 1 Cor. xv. 30, 31, 32 ; 2 Cor. iv. 8-11, vi. 9). " Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils of mine own country men, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. In weariness and painfulness (mochthos — labor, toil), in watchings often, in cold and nakedness." The " thorn" is mentioned in the following chap- ter, so that we have here the strongest reasons for believing that Paul had no sickness or disease, properly so called, in all this previous experience, for no word of such a trouble is found in the terrible catalogue of his afflic- tions and persecutions.* After all the " thorn" may not have been a real disease, as Dr. Adam Clark maintains. It is perfectly clear then that the "thorn" was a special affliction sent upon Paul after his marvellous experience, for the special purpose of caus- ing him to rety, not upon the gifts of God, but solely upon the giver Himself. And even this affliction or sickness is expressly stated to have emanated from Satan. But it will be urged that after all has been said does not this case disprove the provision in the Atonemeut for all sickness? This brings us to a very special question under the subject of the thorn. Did Paul Recover ? Do not be startled. Let us carefully and prayerfully examine the record. " To the law and to the testimony." without question there is no ground in Paul's case for any doubt as to God's willingness to heal all disease. This has been abundantly shown already. But I do not feel it right to relinquish the matter at this point. Is it true that Paul prayed three times, but that God refused to grant his request, while promising him grace to bear up under the affliction ? I unhesitatingly affirm that The Thorn in the Flesh was Healed^ The only case in Scripture similar to this is that of Moses, when he * Unless we except 2 Cor. i, 8-11. But this distinctly states that he did not trust in man, but " in God who raiseth the dead." And God delivered him. f Even after all these years I believe I am the only writer who has advanced this thought. But after a great deal of added light, I see no reason to alter my opinion. 106 DIVIDE HEALING. besought God to let him pass over Jordan, and the Lord told him not to speak any more concerning the matter. But the two cases are not at all analogous. Moses had sinned, and God's word had gone forth, " because ye believed me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land. " — Num. xx. 12. When, therefore, Moses asked to go over Jordan, he asked God to break His word. It could not be; but, as we have seen, the Lord bore him over a better Jordan, into a fairer land. But Paul's thorn was not puni- tive; it was a preventive. So he distinctly states. And when he prayed for its removal, he asked God not to break His word, but to destroy one of the works of the devil ; the very thing Jesus Christ came to do. If it be argued that the apostle continued to need the thorn, and there- fore God could not, in wisdom, grant this request ; I reply that, if this be true, it follows that Paul did not learn the lesson which the thorn was sent to teach. God would certainly not allow a " messenger of Satan to buffet " his chosen apostle, except for a purpose. That purpose was to teach Paul that he was nothing but weakness, apart from Jesus, a This we are distinctly told. Now, if the thorn remained, it was solely because Paul did not learn the lesson. But he did learn it ; nothing can be more positively certain than this. To suppose that Paul felt the thorn, real- ized what it was for, had God's word for it; and then, cherished the thorn, refusing to accept and apply its teaching, is to suppose that the apostle was openly rebellious, and willfully sinful, even when he said, " I always triumph in Christ." If any Christian can accept this dilemma, let him do so. But it maybe answered, look at the language used ; does it not say that the Lord told Paul he should have grace to endure ? No, it does not. The facts are these. Paul prayed. No answer. Paul prayed the sec- ond time. No answer. With undaunted faith, Paul prayed the third time. And unless he had less faith than Elijah he would have kept on seven times, if necessary. But at the third request, God answered. He said, " My grace is sufficient for thee. " The word translated sufficient means suffice, satisfy. When we remember that we are " saved by grace, " Eph. ii. 5-8, it is easily seen that the word " grace, " in the text, may well have the element of salvation in it. In fact the idea of salvation is inseparably linked with the word in all the Scripture. Now God told him " My grace is sufficient, or satisfying. " This would surely accord with all Scriptural analogy, if we understand the reply to be an assent and not a denial. Suppose I should go to God with a besetting sin, a regular and genuine " messenger of Satan, " and cry for deliverance ; only to be met with the assurance that I should receive grace to bear it % What ! to hear a sin ! To retain that which is hateful to God ! Grace to sin, and to bear up under it ! What a thought ! Yet here we are plainly- told that a " messenger of Satan," having accomplished the end for which EEAL1NG OF BODIL Y DISEASE. 107 it was allowed, is to be retained and endured by grace. Could anything be more awfully absurd % * Again, Paul remarks at once ; " Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." What, Paul ! do you mean to say that you will deliberately glory in "messengers of Satan," even if it be that "the power of Christ" may be shown ? If so, how did you come to write that famous sentence, " Shall we continue in sin, that grace may abound f God forbid ! " Shall we cherish or retain any " messenger of Satan," merely that Christ's power may be manifested in continued deliverance ? Is that the meaning of the apostle ? God forbid ; indeed. How plain it is that he gloried, not that these things came, nor that they remained, nor yet that he was enabled to bear them ; but rather in that he was delivered from them. See the very context itself, for proof of this. He " took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses." Did he take pleasure in these things within himself, or externally ? Did he not take pleasure and glory in the fact that, in the midst of the burning, fiery fur- nace, he walked absolutely unscorched, because one, like to the Son of God, walked with him, saying, Courage Paul, " My grace is sufficient for thee % " Paul had no belief in " imputed holiness," nor in imputed health either. He does not say, I am weak, but I am called strong on account of Christ's strength, imputed to me. But he declares, " When I am weak, then I am strong." How ? By the " power of Christ," in which alone " I glory." With special emphasis, he refers, in the twelth verse, to his miraculous gifts. He says, " Truly the signs of an apostle were wrought among you m all patience, in signs, and wonders, and mighty deeds." This serves to prove that he had no doubt as to the power and willingness of God to heal, for " they shall lay hands on the sick, and they shall recover," was one of the "signs" mentioned by our Saviour himself, as following "them that believe." The rational and Scriptural view of this case then is this. The thorn was sent as a precautionary measure, or a warning. It had a lesson. This Paul learned, and asked for healing. After a trial of his faith, his re- quest was graciously granted. Whereupon he praises God that in all things, in infirmities, persecutions, reproaches, necessities or distresses, God's grace is sufficient and satisfying, and gives him complete deliverance from all the " messengers of Satan." And in confessing this he confesses that he is so " weak" that he cannot save himself in the least degree, but Christ is so " strong," that He can and does save to the very " uttermost." Ah ! God is a personal God, Jesus Christ a personal Kedeemer, the Holy Ghost a personal Sanctifier, and the salvation of the Cross is a,per- * Note the force of the word " And." It is not written, I asked for it, but God said, etc. It is, I prayed, and God said. A very great difference. 108 DIVINE HEALING. sonal salvation " in this present world." It saves the individual through and through. It saves him/fom, and not in or under* 4. — The Man Born Blind. In the ninth chapter of John we read of a remarkable case. The query of the disciples, " Master, who did sin, this man, or his parents, that he was born blind ? " and Jesus' reply, ; ' Neither has this man sinned, nor his parents ; but that the works of God should be made manifest in him," may be cited to disprove the idea that sickness is the result of sin. The Lord give us light to examine it ! In the first place I am struck with the plain fact that the apostles all thought the presence of such a calamity a sure evidence of sin, either in the man or his parents. They considered the affliction to be a punish- ment for actual transgression ; which proves that they, as Hebrews, re- membered the physical promises and warnings of the covenant. But in this case they were mistaken, precisely as were the three friends of Job. The Patriarch of Uz was ill in body, not as a punishment, but in order to lead him to a depth of surrender of which he had not dreamed. Paul's thorn was purely precautionary, and intended to warn him against self- conceit. And Jesus said that this man was blind, not because of special offence, but that the works of God might be manifested in him. Now, when we remember that Job's boils and Paul's thorn came straight from the hand of Satan, and when we read that " for this purpose was the Son of God manifested, that he might destroy the works of the devil," it be- comes plain that the blind man's case was of precisely similar nature. What are the " works of God" in a mortal man? Are they not essen- tially to overthrow and cast out Satan and sin, with all the corruption and taint of evil ? But it may be said that the words mean that God's power might be shown. Indeed ! Is this all ? Why select a man ? Would not the " power" of God have been much more plainly manifested by some unquestionably miraculous work in nature. Suppose Christ had actually done what he told his disciples was possible to faith — plucked up a moun- tain and cast it headlong into the sea — would not the mere question of power have been settled much more positively than in healing the sick ? A thousand other wonders would have displayed power ; but Jesus " came to seek and save the lostP Who can dare say that this man would ever have been saved, if he had been born with eyes ? ; Had he not known such desperate privation, would he have ever believed in the Son of God 1 Beyond question, he stands as an example of God's love and grace. Bound by Satan, not merely for eighteen years, but all his life ; deprived * I would say that this idea of the " thorn" was first given me by Dr. Cullis, five years ago. He simply stated it as his belief that Paul was cured. Since then the Lord has opened to my mind the beautiful unfoldings of the truth, and I give Him all the glory. HEALING OF BODIL Y DISEASE. 109 of the precious boon of sight, and feeling his helplessness, as only the blind can ; he meets the Great Physican. The beautifully significant words, "as long as I am in the world, I am the light of the world," sounded in his ears ; the divine hand touched his eyes, and the command followed, " go, wash in the pool of Siloam." He went, he washed, he saw. A trial of faith followed, and then his spiritual eyes were also opened, and he exclaimed, in adoring confidence, " Lord, I believe." To the man this sickness was saving. To God it was glory. »A significant thought is here presented. Modern experience confirms the record in the fact, that a wondrous spiritual blessing invariably accom- panies the healing faith. In the long years of the faith work at Mane- dorf, at Bad Boll, under Dr. Cullis, and with many others, this has proved tthe universal rule. No one ever trusts God for anything without being blessed in spirit. And this is what we might expect, for is not faith laid down in Scripture as the express channel of communication between God and man ? We see, therefore, that, while the blindness was not a punishment for any special offence, it most certainly was no exception to the rule, that (^sickness emanates from the devil, and exists on account of sin. It saved tman from his sins, just as the thorn saved Paul from falling into pride, and the boils brought Job to the actual death of self. And thus, in each case, the works of God were manifested, in destroying the works of the devil. 5. — Lazarus. In the eleventh chapter of John we have a very similar case. Christ loved Lazarus. Is it possible that God allows the works of the devil to afflict those whom He loves ? It is written, " Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth." Some one will say, " You have quoted a verse that weighs directly against you this time." Have I ? On the contrary the Lord gives me to see in it a mighty argu- ment in my favor. I ask, how does the Lord chasten his children? We know that it is by trial, tribulations, sorrows, and sickness if you please. But whence come these? Do not trials come from the opposition of sin- ners ? My patience is tried by somebody's impatience. My love is tested by another's ugliness and hatred. My faith is used in repelling the doubts which Satan interjects. Is it not perfectly plain that the things which give us by far the greater portion of our " chastening," unquestionably emanate from sin and Satan ? Why, how could we be "chastened " if we lived in an angelic community, where Satan's cloven foot could not tread? Will anybody try to explain ? And are we to conclude that sickness is to be arbitrarily separated from all the other ills that fiesh is heir to, and ascribed to the direct agency of " Him who hath loved us and bought us with His blood ?" We all believe that whatever the punishments of per- 110 DIVINE HEALING. dition may be, they will be directly under the hand of the prince of dark- ness. Then how horrible it is to imagine that He, who is love, actually swings the scourges of hell in order to punish His own children. If you say you do not believe God does that, then our position is grant- ed at once. These things are all unquestionable evils. Now they do not send themselves. And if God does not send them, the devil must do so. The whole difficulty is cleared by simply regarding the double character of God. He is justice, but He also is love. " We have all sinned, and come short of the glory of God. " Therefore we are all under judicial sen- tence. This is our present condition. But love intervenes, and tempora- rily suspends execution. Meanwhile the "roaring lion " is raging around the "hedge"* which God" hath set about" us; and claiming us as his own. He is constantly striving to break through and slay us for- ever. But God withholds "him by His mighty hand. Now we are either outbreaking sinners, or, like Job, we do not " follow on to know the Lord " as He would have us. In this state of affairs Love asks the aid of wisdom and God, apparently listening to Satan's taunt of unfair protection, with- draws the hedge, and says, " Behold he is in thine hand, hut save his life. " At once the darts fall thick and fast. It may be the loss of family and of fortune, or it may be bitter personal pain. The arch-enemy has not learned backward since he displayed his ingenuity in the land of Hz. He has the " power of death, " and he uses it just as far as God will let him. If the " hedge " is not withdrawn from the body, he must be content with spoil- ing the goods, blowing down the house, and sending fire upon the sheep. Men were ready to ascribe Satan's work to God three thousand years ago, for Job's servants said, " The fire of God is fallen from heaven; " when the fact is it was the fire of hell, sent by Satan himself. I have not a shadow of a doubt that if God would only withdraw the " hedge " about the human race, the devil would kill every single soul upon earth in an hour. He would kill the saints out of pure malignity, and to pre- vent their serving God : and he would kill the sinners to make sure of their damnation. ^--^An ancient tradition says that when man was created " in the image of God," all angels and created beings were called upon to do him honor, as the most remarkable work of God. But Eblis, or Satan, revolt- ed at the command, became a prey to envy and hatred, and rebelling against God, was cast down from his high estate, carrying his followers with him. Certain it is, that the old legend holds an important truth. It is the undying hatred, and venomous, sleepless animosity which Satan has ever displayed towards our race. Job's case was not on exception, but rather, almost, if not quite, the rule. In this view of the matter, how plain does the case of Lazarus become ! * This hedge is made of Angels, for " The Angel of the Lord encampeth round about them that fear him and delivereth them."— Ps. xxxiv. 7. HEALING OF BODILY DISEASE. Ill Jesus loved him; therefore he needed chastening. For some reason sick- ness was allowed. Satan had full swing, and the dart was dipped in deadly venom. Lazarus died, and hell rejoiced that a friend of the Naz- arene was slain. Satan has no foreknowledge, he is but a creature, and cannot read God's purpose in advance. But " this sickness was not unto death, but for the glory of God, that the Son of God might be glorified thereby. " The word went forth, the works of the devil were destroyed, and Lazarus came back to life. Note especially, that Jesus said, " I am glad for your sakes that I was not there, to the intent ye may believe." w hat did this mean, but that, if He had been with the afflicted one, His presence would have necessarily banished sickness from one who loved Him, and whom He loved ; and mark, how great spiritual blessings came to them who stood by. " Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. " And finally we see again, permanently displayed in this chapter, the great truth that God maketh " the wrath of man (or devils) to praise him. " — Ps. lxxvi. 10. It is in this light that we can read of Pharaoh, of whom it is said that God especially raised him up. Kom. ix. 17. The reason of the raising up was that God might show forth His power, and declare His name through all the earth. But was not Pharaoh a fear- ful sinner, given over to the entire power of Satan ? And how did God show forth His power ? "Was it not by destroying the reign of Pharaoh over His people, and by drowning Pharaoh himself in the midst of the sea? The more we look into the Scriptures, the more we become convinced that the way God gets to Himself glory, is by saving and delivering His chil- dren from evil, and not merely by giving grace to remain under bondage to evil. Jesus Christ came " To save His people from their sins." The method by which God sends evil, and disease and trial, and tribula- tion, and distress, and peril, and sword, is outlined or suggested in the words of the Prophet, " Ephraim is joined to idols, let Mm alone. " — Hos. iv. 17. And we see the same thought in the dying words of Joseph, " But as for you, ye thought evil against me : but God meant it unto good, to bring to pass, as it is this day, to save much people alive. " — Gen. 1. 20. But most conclusive of all, is it not manifest that God saw fit to give us salvation through sin? In the proper sense, this is most tremendously true. It was sin that rejected Jesus of Narazeth ; it was sin that nailed Him to the cross ; it was sin and death and hell that rejoiced in the darkness of Cal- vary. (But God " meant it for good, to bring to pass as it is to-day, to save much people alive?! Of course if there had been no sin, Jesus would not have given Himself for us ; but sin there was, and beyond all controversy Christ could not have died, except by the works of the devil, the great representative of sin. But Jesus did not triumph by remaining under the power of sickness or sin. He conquered death and hell by destroying their power over Him, and living in health and strength until 112 DIVINE HEALING. the time for His departure drew nigh. And he wants us to "walk, even as He walked."— Heb. ii. 14, 15. 6. — Death Appointed to All. People often say, "Well if all this is true, nobody will ever die." There are several answers to this thoughtless and really ignorant remark. First we are told " that all men have not faith." Christ himself asked, " When the Son of Man cometh, shall He find faith on the earth ?" " O ye of little faith, wherefore did ye doubt ?" is the query that finds very wide application to-day. When it is apparent that a mere handful in the world can manage to trust God for healing, and clear from Scripture that only a few will be ready to meet him " at his appearing," it is at once seen that the objection is inconsequential. But the real thought goes deeper than words. The idea is, how will a man, who does exercise faith for healing, ever manage to die ? A moment's reflection makes this clear. The very essence of healing, as of holiness, through faith, is GooVs will. When Jesus so wonderfully cured my heart disease, it was done after I had resigned all to the will of God. I said, if God wants me to die, then I desire to die. If He wants me to live and suffer, I desire to do so. But if he wants me to recover and praise Him, I desire that. But I only desire the glory of God. In this attitude before God I was led to see His will in my recov- ery, and God alone is glorified thereby. But to-day how is it ? I am liv- ing for His glory, and am ready by His grace without a moment's notice to depart and be with Jesus. With Paul I can say " to be with Christ is far better. " (The man whose whole being is given to Jesus, will not seek to live, when God's time has come to carry him over the river.v The heart that is all the Lord's has its treasure in heaven, and waits,' almost im- patiently, for the Lord's appearing. Such a man is fully satisfied with life on earth, and like Paul, it is only by God's grace that he is content to stay there. His whole conversation is in heaven, from whence also he looks for the Lord Jesus. The very sweetest sound in all this wide uni- verse, to a heart full of the love of the Master, is the welcome call, " Behold the bridegroom cometh, go ye out to meet him." Lord hasten the day when Jesus shall come and " we which are alive and remain be caught up to meet him in the air." "Amen ! even so come Lord Jesus." Of course I do not expect the world to comprehend this, for these things are spiritually discerned. But all God's children ought to understand. " It is appointed unto men once to die, and after that the judgment." — Heb. ix. 27. No one seeks to evade this Scripture. But we know that God will give deliverance in death itself. The story of Esther beautifully sets forth this deliverance. The laws of the Medes and Persians cannot alter, but the King authorizes the Jews to stand for their lives ; and by this permission, as well as for the fear of Mordecai, who stood before the King in the place of his people, the day of the edict brings victory, although SEALING OF BODILY DISEASE. 113 the law is not repealed. So Jesus stands for us, making intercession for us. The law of death cannot be changed: but even in that dark hour, He gives strength to cry, " grave, where is thy victory % O death, where is thy sting?" But there is no Scripture which even hints at the necessity of sickness coming upon God's children, who are walking in the light. If then it be finally asked, " Will you not have to be sick, in order to die," I answer, look about you. Is it true that all men die from illness ? Go back to the apostles. Were they ill ? Eleven died by violence, even as their Master ; and of John the beloved, who will dare to say that he wasted away under the hand of a " messenger of Satan" ? To-day, how many leave the world from violence, from accident, and from that sudden taking off without a day's suffering which is so common ? How many old persons simply fail ? The sands of life run out almost imperceptibly ; they are not sick ; but suddenly the golden cord is loosed, and the spirit departs to God who gave it. Surely this question is abundantly answered already. 7. — For the Apostolic Age. We are told, with much confidence, that these miracles of healing were only for the Apostolic Age. This idea is of a piece with the theory that all the miracles of Christ were wrought simply to establish a belief in His divinity. But it is no new idea that Christ performed these miracles out of His overflowing love and goodness. Dr. K ast, in his " Introduction to the Gospel Kecords," advances the thought that Jesus did not have to exert Himself to work miracles, but rather was obliged to restrain the outflow of life from His loving heart. As we have already seen, the Master could well have established His superhuman character by astound- ing miracles in nature ; but His love for man, so to speak, compelled Him to heal and bless wherever He went. The only attempt at a real argument on Scriptural grounds ever yet made has as a necessity advanced the dogma that the promises of the law are now inoperative — that the old has passed away. On this point I quote from Stockmayer's " Sickness and the Gospel." " We often hear that these promises no longer hold good under the Ne w Covenant ; but the Lord said, * Think not that I am come to destroy the law or the prophets. I am not come to destroy, but to fulfill !' (Matt, v. 17). Only under the New Covenant God's claims upon us, and with them the conditions upon which we obtain the promises, are higher. Six times the Lord reiterates, ' Ye have heard that it was said by them of old time .... but I say unto you.' The distinctive character, then, of the New Covenant, is that now all is summed up in the person of Christ ; He is the end of the promises as well as of the law. To him who seeks first the Kingdom of God, and his righteousness, all other things shall be added ; the present things, or the things to come — the world, life, death — 114 DIVINE HEALING. all belong unto those who are Christ's. (1 Cor. iii, 22-23). Now all that was promised to the faithful and obedient Israelite, besides health and fertility, may be summed up in the words, " daily bread." Do we not still ask God every day for our daily bread, and has not that been secured to us by the Lord himself (Mark viii. 14-21) ; not only for the body, but also for the soul (Jas. i. 5 ; 1 Cor. x. 13 ; compare Heb. xiii. 6). The promise of long life is also expressly renewed under the New Covenant " (Eph. vi. 3). It becomes the man who claims that the Old Covenant has passed away to show us how he manages to rescue the ten commandments from the wreck. And it also is reasonable to require him to show why he clings to the thousands of spiritual promises contained in the law and the prophets, while throwing away those of a physical import. Every sober thinker will admit in a moment that only the ceremonial or ritual was abolished when the great Antitype was offered on Calvary. The moral law, the spiritual law, the physical law remain intact. If I be asked to account for the fact of the general disappearance of the miraculous gifts from the church, nothing is easier. Picture the apos- tolic church " full of faith and the Holy Ghost." By degrees the church began to lose faith and grow spiritually weaker. Where and how would this appear ? Would it not be first in the failure of the momentary walk with God, so essential to the highest experience ? This momentary, personal trust failing, faith became more figurative and less literal; more general, and less particular, more theoretical, and less practical. But what more practical than the visible, tangible effects of faith upon the body ? Hence men while managing to stiS trust God for eternity, became unable to trust him for time, and thaumaturgy dis- appeared from the general view. (The mustard-seed-faith — the faitn that lays hold upon the impossible, that sees the great tree in the tiny seed, and reaches out in confidence in order to produce it — this kind was not found among the apostles themselves until after Pentecost. \ But we are not left to theory and analogy ; Scripture is not silent upon this subject. The last words of Jesus, according to St. Mark, were, " and these signs shall follow them that believe ; in my name shall they cast out devils ; they shall speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall recover. " — Mark xvi. 17, 18. Now, " them that believe " is a pretty broad promise. If men and women rise up to-day and say, " We believe, and these signs do follow us," who will undertake to disprove the fulfillment of the Lord's words ? Again, Paul, in 1 Cor. xii., speaks at length of the " gifts of the spirit." He says, " God hath set some in the church, first, apostles ; secondarily, prophets ; thirdly, teachers, after that miracles, then gifts of healings, helps, govern- ments, diversities of tongues." Now we all believe that " teachers" ex- ist in the church to-day ; but if any of these gifts were restricted to the HEALING OF BODILY DISEASE. 115 Corinthians of the first century, we cannot consistently claim a single one. Moreover Paul enjoins the church to /k covet earnestly" these very gifts. Does that look like a special apostolic privilege ? But James settles the matter beyond any successful dispute. He writes "to the twelve tribes scattered abroad," that is surely general enough. And he gives a direction to the sick which, for clear cut specific detaU, is not surpassed by any promise in the Bible. " Is any sick among you (Is that sufficiently comprehensive ?) let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins, they shall be forgiven him." — Jas. v. 14, 15. Now, if any man can point to a plainer and more positive promise in the Bible than this to the sick, let him produce it. I make the positive assertion that the following cannot be denied by any man living : 1. There is no law in the Old Testament laid down with more dis- tinctness and positiveness than the law of physical health through the healing power of Jehovah Rophi. — Ex. xv. 26. 2. There is no command with attached promise more absolute than the commission to the apostles. — Matt. x. 1, 7, 8. To the seventy disciples. — Luke x. 1-9. And to the entire church. — Mark xvi. IT, 18. 3. There is no command and no promise more general in its applica- tion, nor more unqualified in its terms, than the direction to the sick. — Jas. v. 14, 15. 4. There is not a sentence, a word, or even a hint, anywhere in Scrip- ture, that either of these were confined to any special age, or to be lim- ited by any special conditions. Each expresses its own conditions. I am fully persuaded that any Christian, who prayerfully considers these four points, will speedily be convinced that God's promises are not outlawed by time. Let us not forget the curse pronounced against him who shall add to, or take from, the words of Scripture. — Rev. xxii. 18, 19. 8. — The Days of Miracles have Passed.* (This proverb was coined in hell, and bears the most unmistakable signs of the devil's imprints The Bible covers a period of four thousand years of actual history. During all that time God wrought special mira- cles. Looking forward into the future, the seer of Patmos pictures mira- cle on miracle, wonder upon wonder, until the mind can scarcely follow the letter, much less the sense. These are to come. We are now trembling on the very verge of the glorious appearing of our Lord and King — a miracle more stupendous in its effects than any that the world has known. ^Who says that the days of miracles are no more ? Who * "I do not know but that the chief advance of the Church is to be in that direction (Faith Cure). Marvellous things come to me day by day which make me think if the age of miracles is past, it is because the faith of miracles is past."— T. De Witt Talmage. 116 DIVINE HEALING. will dare to say it ? Is it written ? Is there the least intimation in the Word ? Does not Paul say " Covet earnestly the best gifts," after nam- ing the gift of miracles fourth in order ? I could bring modern evidence of the weightiest kind, but we are dealing with God's Word alone. ** Is it not plain that a sleeping church has "made the Word of God of none effect through your tradition, which ye have delivered ? " — Mark vii. 13. Jesus Christ is " the same yesterday, to-day, and forever." — Heb. xiii. 8. But let us look at the objection critically and logically. In his won- derful and delightfully witty answer to Ingersoll, Kev. Father Lambert takes the ground that the only way to really reply to an infidel is to show his false assumptions, false logic, and false statements. Upon this prin- ciple, let us examine the saying, " The age of miracles has passed." 1. It is a bold and positive statement. JSTow, an unalterable rule in all argument is, that a mere statement has not one atom of weight unless it be proven. The opposite party has only to say, " I deny it„" in order to force from the assumer the grounds for his assumption. Of course, this is not always necessary. For example, the blatant type of infidels make a practice of denying matters which have been abundantly established by the most complete proofs hundreds of times before they were born. In such cases the mere denial has no force. But, in the statement under discussion, this cannot be said. Who has ever proved, or under- taken to demonstrate, that the " age of miracles has passed ? " I do not wish to unnecessarily enlarge this article, and, therefore, simply assert that no such undertaking is on record. If it is, let it be produced. It therefore 'becomes necessary for the objector to bring forward evidence to establish his claim. Can he do it ? Let him remember that we are standing upon an established condition of things. Miracles have fre- quently occurred, as he himself admits, and we hold that they still con- tinue. 2. We can now properly see that the attempt to prove " the age of miracles past " involves the proof of a negative proposition, viz., there have been no miracles for a number of centuries. Either this, or else the words mean that the decree of God has gone forth announcing the end of miracles. Which horn of the dilemma will you fall on ? The logi- cian well knows that a negative cannot be demonstrated ; but this must be attempted, unless the Divine decree can be produced. I therefore invite the quoters of this saying to search the Scriptures for the decree, or else go to work on the proof of a negative proposition. A negative statement^ however, may be established by personal evidence ; and I here make the assertion that from cover to cover, not one word can be found in God's word which hints at such a decree as the abolition of miracles or any other " gift of the Spirit." On the contrary, I read of this gift as in *Let the reader examine the evidence in " Supernatural gifts of the Spirit" Pastor Blumhardt, Dr. Cullis's "Faith Cures," etc., etc. HEALING OF BODILY DISEASE. 117 the Church, and read also the injunction to " covet earnestly " these good things which come from above. And m the early records of the Church I find abundance of testimony to the continuance of these gifts for several centuries. There is, therefore, only one way possible for our objector to attempt the substantiation of his " proverb," and that is by seriously examining the evidence in the case of each cure through faith ; and than to obtain the decision of his audience, acting as a jury, whether they deem it suffi- cient to establish the claim of the Divine interposition. This kind of judicial trial has been going or for the last ten years most actively (although going on all along church history), and a rapidly increasing number of devout Christians, and many worldly people, are becoming convinced that the " proverb " is a lie. 3. " The age of miracles has passed." My next point is that the above words assume another thing which calls for the most rigid demonstration. The conception of a certain period specially set apart during which mira- cles should occur is forced wholesale on che mind. But wait a minute ! Who says anything of the kind % Does the Scripture ? Did God ever say so ? How are you going to prove this % Positively I will not assume anything, except it be based on Scripture. Dr. Marvin Yincent, in his criticism on Dr. Stanton's book, takes the ground that miracles always cluster about great epochs, and that in the interim they cease to occur ; but even he never ventured to say that God declared their " age " to have passed. Now we are perfectly ready to admit the general statement — miracles have seemed to cluster around great epochs ; but we deny emphatically that they were ever limited to such periods. "Was there any special " epoch " like the Exodus, or the time of Elijah, when the Lord miraculously saved Hagar and Ishmael ? "Was there any ' ' epoch " when the Lord healed Abimelech's household, or answered Isaac's prayer for his wife % "What particular " epoch " called forth the marvelous miracle of the " dial of Ahaz," or even the slaughter of Sennacherib's host ? And in any case Dr. Vincent's shaft turns square- ly against himself, for it must be evident that his " epochs " were times when no one on earth believed in present miracles except the few prophets and workers. When Moses faced the King of Egypt he stood alone, and the cry was, " Bring forth the magicians ; there is no miracle here." Truly if Dr. Yincent and his f ellow-unbeiievers are as numerous as they claim, this may be another " epoch " and he be found on the wrong side. But, again, will the doubter answer the inquiry t\ hether those who lived just before an " epoch" likely believed that miracles were comiug % Was there any remotely antecedent prophecy of the great wonders that " clustered around " the Exodus ? We know that there was none. Then we must admit that the succession of most startling miracles the world has ever known came on without any previous warning. The prophecy and the fulfillment were only separated by a few hours. Has God ever 118 DIVINE HEALING. wrought miracles in the past without previous announcement ? "Was the great miracle of Jonah and the whale described in prophecy ? Yerily, these modern Christian doubters would brand a Jonah of to-day as the biggest liar of the ages, even if a thousand men saw him come "dripping from the water. Did they ever consider the total lack of corroborative testimony concerning that most wonderful event % Not one soul among men is reported as having seen Jonah swallowed by the whale, or cast upon the shore. It all rests upon Jonah's word and its place in the Scriptures. Of course the latter alone gives it acceptance. Would that as much weight were allowed to Scripture when we seek to prove a point not handed down by tradition. But when the Bible says, " Himselftook our infirmities and bare our sicknesses," the Church exclaims almost with one voice, "We can't believe that means what it says \ bring out Jonah and let's hear his account." We bring the witnesses, but of course those who turn from God's word, and seek to spy out human indorsement are unbelieving still, and pronounce the whole thing " a big fish Story." 4. " The age of miracles has passed" These words are easily under- stood, but not so easily demonstrated. We have seen the negative propo- sition which is involved ; here is another weak point : Suppose " the age " has gone by, do our friends mean to assert that there can never be and will never be another such " age " ? Now hold still a minute, brethren, and think this over. Do not answer rashly. There are weighty reasons lor great care and consideration. But I propose to push this to the wall. What do you mean by " has passed " ? I will give you another pair of horns. Either the age of miracles, or rather an age of miracles, may and will occur again or there will never be such another. Which horn will you accept % If the latter, read the awful descriptions given by the pro- phets Daniel, Isaiah, and Jeremiah, and by Jesus Christ and his Apostles of the stupendous miracles that will precede and attend the period of the second advent. The Exodus, Elijah's life, and even the deluge itself, will sink into insignificance beside the overwhelming manifestations of Omnipotence that are to pour upon this earth and its inhabitants. Then you will admit that an age of miracles is coming. Evidently, therefore, you must fall back on the first horn and decide that one age has passed, while we are now living in the interval between " epochs." Well, suppose we are, are you going to prove that the interim is inde- finite in length ? Had you better not move slowly in your condemna- tion, lest the angel messengers of another day have perchance appeared to some who are more wakeful than yourself ? The Lord comes in miracles always, and the great condition is " watching." If you are not watching for the miraculous you are not watching for the Lord. In the total absence of certain limits set in the Scripture for this " age " in which we live, be careful to watch for a miraculous Saviour in HEALING OF BODILY DISEASE. 119 ways that are not clearly mapped out in your limited brain, or you may be looking for a mountain to fall on you after a while. Finally, I hope that all my brethren in Christ will be enabled to look on these " lying spirits " who flock around us in the " traditions of men " in the light of God's truth and by the power of Jesus' name cast them out whenever we meet them. Jesus said " These signs shall follow them that believe." Do you my brother, believe these words \ If you arbi- trarily relegate them to a past " age " of course the " signs " will not fol- low you, but do not be so blind as to refuse the evidence of those who solemnly declare, " I believe," " I expect," and the signs do follow. Be not unbelieving when God's word is so plain. The only sign given to a " stiff- necked generation " is the " sign of the prophet Jonas." Jonah preached only three days in Nineveh, and foretold the most absurdly improbable catastrophe ever voiced among men. But the heathen city believed. Either this was the most terriblv arbitrary piece of distorted Calvinism — the city being absolutely forced to believe — or else those old heathens, living when "the age of miracles had passed" for centuries, had a faith in the miraculous that may well put to shame the Christianity of this year of grace, eighteen hundred and eighty-eight. A miraculous God made this world. By a succession of miracles He has made himself known through the ages. Miraculously He saved and cleansed my soul. Miraculously (in the sense that men utterly failed) He healed my body eight years ago. He is coming soon and coming in a storm of miracles. < I can understand a God who can work only through the natural causes known to man, and, with Daniel Webster, I find that a God I can understand is no God at all. I look for His miracu- lous footsteps and I find them ; and the promise is, " He that believeth shall never be confounded." Praise the Lord ! 9. — The Use of Means. Has not God provided physicians, medicine, and means for healing the sick ? These questions need but little thought, though they may require some space. I am writing to Christians, as to those who believe God's Word. Hence, the great question is What does the Word say ? That is enough. But let us look at this question of means. We have already seen how exceedingly uncomplimentary the Bible is to physicians. The word medicine occurs only four times in Scripture. One is " Thou hast no healing medicines." — Jer. xxx. 13. Another, " In vain shalt thou use many medicines." — Jer. xlvi. 11. Another, where Ezekiel speaks in his vision of the tree of fife whose leaf should be "for medicine." — Ezek. xlvii. 12. And the fourth, "a merry heart doeth good (like) a medicine." — Pro v. xvii. 22. The margin has it " to a medi- cine." Of course these are largely figurative ; and I admit freely that these brief words plainly indicate that remedies were known and used at 120 DIVINE HEALING. the time they were written. But it is certainly strange that not one single case is even mentioned in the Bible, where any man was healed of disease ; solely by the use of medicines. This is not surprising however to the soul that has learned to literally believe, " It is better to trust in the Lord than to put confidence in man." Certainly a wonderful change has taken place in our day when there are 190,000 physicians in the world, and medicines without number. /Scripture never advises us to trust in anybody or anything but God. There are several cases in the Bible where something of the nature of physical means seem to have been em- ployed. 1. Timothy. Paul wrote, " Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." The word is oinos, grape juice. Dr. Boardman presents the argument that this was no more advising medicine, than would be the counsel to eat rare beef- steak, since wine was regarded as a provision for nourishment.* This is undoubtedly true of the sweet unfermented wines, which, like the famous Lesbian variety, were according to Pliny, more highly esteemed than any other, except by those who drank to get drunk. Paul reminds Timothy twice of the "gift which he had received.f From all analogy we must conclude that Timothy, in common with the seventy, the deacons, and " them that believed," healed the sick, while he preached the gospel ; for this was the distinct commission. But if he was seriously and permanently ill, would not the proverb which Jesus quoted, have been flung in his teeth, " Physician heal thyself ? " Again Paul says, " Thou, therefore, my son, be strong in the grace that is in Christ Jesus." — 2 Tim. ii. 1. And he charged him to "Preach the word ; be instant in season, out of season," etc. Surely the apostle did not count on any interference from sickness. If we can imagine Paul and Peter, after their day's work in preaching and healing, soaking their feet in mustard and hot water, and swallowing black draughts or liver pills, we can then easily conceive of Timothy's taking medicine in any proper sense of the word. Why didn't Paul send him a " handkerchief " or an " apron," if he was sick and needed healing? See Acts xix. 11, 12. This case gives no more argument against faith-healing, than it does against total abstinence. 2. Hezekiah. The good king was " sick unto death." — 2 Kings, 20. Isaiah came and told him he must die. But Hezekiah wept and prayed, and before Isaiah had crossed the court yard, the word of the Lord came to return, and promise the King fifteen years of life, in spite of the previous positive announcement — " Thou shalt die."J " And Isaiah said, [* Great Physicians, p. 107. f 1 Tim. iv. 14. 2 Tim. i. 6. % Rev. Samuel Wakefield, Theology, p. 238, says of this : " When God said to the Jewish King, 'Thou shalt die and not live!' it was only the announcement of what must have been tfce inevitable consequence of this sickness had it not been divinely prevented. But as JIe;s§- HEALING OF BODILY DISEASE. 121 take a lump of figs. And they took and laid it on the boil, and he recov- ered" — y S . 7. "Without any discussion whatever, as to the possible medi- cinal properties of figs, when used as a " plaster," I note the following telling points. In vs. 5. God said, " I have heard thy prayer. / will heal theeP Then the Lord gave a most miraculous sign to confirm faith in the promise that the third day the King should go up to the house of the Lord. The shadow went backward on the dial of Ahaz ten degrees. Hezekiah prayed. God answered. God said He would do the healing, and add fifteen years of life. The fig medicine (?) would not have been used, but for the mandate of the prophet. Hezekiah evidently put no confidence in the plaster, but asked for a miraculous sign from God. God gave this also, and raised him up according to the promise. I consider it a perfectly fair suggestion to physicians, who really believe that the figs cured Hezekiah, that they apply similar plasters to every fatal carbuncle they encounter. I do not dream of sneering at any man's profession, or any man's faith, in making this suggestion; but if figs cured carbuncles in the days of Isaiah, they will do the same to-day. But let us remember that Hezekiah was cured in three days. 3. The Blind Man. " Jesus spat on the ground and made clay of the spittle and anointed his eyes." Here again was a semblance of means. But does any one seriously suppose that the clay had any part whatever in restoring sight to man who was "born blind?" Spittle and earth are plenty and cheap. Have they ever healed anybody else ? If we look rightly, we see nere but another example of those tests of humility and of obedience, which God so often sees fit to send. The common dirt, and the almost repulsive saliva, sharply teach the great lesson that he who would be healed by God, must be content to accept God's way, no matter how humiliating that way may seem to the natural heart. Cassar's famous letter is far outdone in the simple, humble, obedient testimony, " I went, I washed, I saw." This case is very similar to that of the great Syrian General. 4. Naaman. "We all know the story of his healing. How he heard of the "Prophet in Israel," went to the King, was sent to Elisha, terribly offended at the humiliating treatment he received, and wrathfully refused to bathe in Jordan. He expected Elisha to come out and make passes "up and down" (Heb.) over the places, in the manner of the mesmerizing sor- cerers of Assyria. Did the prophet think him a fool ? Were not Abana and Pharphar better than Jordan? Now anyone can see that the water of Jordan had no possible virtue as a medicine; that Naaman thought he kiah did not believe the sentence to be unconditional, he ' prayed unto the Lord,' and ' wept sore,' and God regarded the supplication, removed his disease, and added to his days ' fifteen years.' So also in the case of the Ninevites the threatening was conditional, as the event clearly proves; consequently, when they 'turned from their evil way' they escaped the threat- ened judgment," 122 DIVINE HEALING. knew better than Elisha what should be done; that he was haughty, proud and unbelieving. But to apply the story to ourselves to-day, is not so easy for the natural heart. Yet no better illustration can be found. I boldly assert that the real trouble with those Christians who refuse to accept faith-healing, is that the characteristics of the old general of Syria are literally reproduced in them. 1. They think they are wiser than the Word of God. v 2. They are too proud to give up every trace of self, and obey without a 'question. 3. Most important of all, they will not believe. As soon as Naaman made up his mind to give up his pride and obey, he was healed. The same road is open to-day. Note especially that spiritual blessings attended the bodily healing, and Naaman became a worshipper of the true God. Nor should we forget that Jesus himself referred to this very case and said, in so many words, that the only reason why other lepers were not healed was because of their unbelief. Is this the reason why so many languish to-day ? The case of Paul and Silas, when they had their stripes washed by the jailer of Philippi (Acts xvi. 33), and that of Paul when he was stoned and left for dead at Lystra (Acts xiv. 21, 22), show that in cases of accident or other mechanical, physical injury, God may allow a gradual, natural recovery, or send a quick supernatural healing, as He sees fit. But we are not warranted in expecting the latter unconditionally. Hence hygienic, and even surgical appliances should be used unless there is the most positive leading of the Spirit to the contrary. \ I believe this covers every case of healing in the Bible where anything approaching the nature of medicine was used, except those whom the dis- ciples "anointed with oil." — Mark vi. 13. This brings us fairly to the question. 5. "Was Oil in any sense a Medicine ? Notwithstanding the opinion of the learned Dr. Adam Clarke, it is with difficulty that I can seriously de- bate this point. We can easily find refuge aginst Dr. Clarke in the decided stand taken by John Wesley in opposition to the great commentator on this point. In the matter of authority, I will simply place Wesley against Clarke. The latter thought the oil was used as a medicine; the former utterly rejected the idea.* But no authority to-day stands higher than the late Dean Alf ord, whose conclusive comments on the passage in Jamesf settles forever the foolish notion that the oil had any medicinal character. This argument is about as marked by ignorance and absurdity as that of an editor who recently wrote that the word "sick" in Jas. v. 15 (Greek hamno) never means bodily sickness at all, but merely " weariness," etc., concerning which re- markable exegesis Dr. Daniel Steele, the learned Greek scholar and teacher, * For the benefit of the curious, and particularly of the inquiring Methodist, read the extracts from Wesley's Journal in the note on page 174 f See Introduction, p. 17. SEALING OF BODILY DLSEASE. 123 wrote to me, "the author of this is either an ignoramus in Greek or an intentional deceiver." Unfortunately such ignoramuses often come to the front in theology. But we do not have to ask either of these men. Our eyes are open ; we can read for ourselves. What does God say % We find eight or nine Hebrew, and half a dozen Greek words translated by anoint, anointed, anointing. This word, in its three English forms, occurs 137 times in Scripture. It is sufficient to note that all but four or five of these clearly and directly refer to the sacred or ritualistic anointing, or consecrating to God in some manner. A large number refer to the "anointing oil" of the Mosaic law. Many others speak of the anointing of kings, and others of prophets. Yet it is noticeable that several of these words mean literally, to smear or to rub on. The particular word which is used in James v. 14, is precisely the same as in Mark vi. 13. It is aleipho, and means distinctly, to anoint. Three other Greek words, engchrio, chrio, and epiehrio, have more the sense of to rub on. Yet the latter are used in such texts as " God anointed (chrio) Jesus of Nazareth with the Holy Ghost and with power." — Acts x. 38. See also 1 John ii. 27. The word chrisma is here used. /It is perfectly plain, therefore, that there is not the faintest Scriptural ground for making even the conjecture that the oil was used for its supposed medical properties. , On the contrary the evidence against such an idea is absolutely unbroken, and stands 137 to 1. We do know that every one or everything that was specially set apart or consecrated to the Lord's service was anointed with oil. Was this to cure the disease of sin ? And when we find Jesus himself commanding his disciples to preach the gospel, for the saving of souls by faith alone, and to heal the sick by the laying on of hands and anointing with oil, and find that an inspired apostle connects this healing with the forgive- ness of sin, what can we believe or suppose as to the use of the oil ? Besides James most distinctly says, " The Lord shall raise him up." In short, there is not the faintest hint in Scripture that oil was ever con- sidered in any other light than the symbol of consecration. For the benefit of those who ask for human authority we will now turn to history. I lately read an article by a minister of the gospel in which it was stated that oil was about the only medicine the physicians used in the time of Christ, or at least that it was exceedingly prominent. Such a statement can only proceed from inexcusable ignorance in the writer. From a book called " Gleanings," by C. C. Bombaugh, M. D., under the head " Nothing 'New under the Sun," is taken the following : " Harvey discovered the circulation of the blood in 1619 ; but from a Lpassage in Longinus (chapter xxii), which the "Father of Critics" obtained from the " Timaeus " of Plato, we learn that this fact was known at least two thousand years before ; or in the fourth century before Christ. Dr. Bombaugh further shows, that the use of anaesthetics to deaden pain. 124: DIVINE EEALim* in surgical operations was well known in the time of Christ. Dr. Morton, of Boston, in 1846, first practically adopted the vapor of sulphuric ether in surgery, while Dr. Simpson of Edinburgh, in 1847, first applied chloro- form ; but, he adds, the idea of thus deadening the pain and torture under the knife, etc., by the use of the juices of poppy, henbane, mandra- gora, and other narcotic preparations, disappears in the darkness of a remote antiquity. Herodotus, in the fifth century B. C, describes the Scythians as using the vapor of hemp-seed to produce stupefaction. From the account of our blessed Lord's crucifixion we know that "vinegar mingled with gall " — (Matt, xxvii. 34), was one, at least, of the mixtures administered to alleviate the horrors of such a death. /Pliny, the naturalist, Dioscorides, a Greek physician of Cilicia, Apule- ius of Madaura, all of whom lived in the first and second centuries oi our era, describe the use of mandragora, rocket, and a stone called Memphitis, which, when powdered and mixed with vinegar, was applied to those about to have a " member mutilated, burned, or sawed." /The doctor also cites the Chinese, saying, " they understood, ages before they were introduced into Christendom, the use of substances con- taining iodine for the cure of goitre, and employed spurred rye (ergot) to shorten dangerously prolonged labor in difficult accouchements." " They used moxa, and gave a preparation of hemp, when incisions or amputations were necessary, and he quotes from one of their famous medical works, in the library at Paris, the following sentence : t-Aiter a certain number of days, the patient recovered, without having experienced the slightest pain during the operation/ " ' Rev. Arthur Sloan, in an able article on " Medical Knowledge in Ancient Times," says : " I will now mention a fact that came under my own observation. In the winter of 1870, I met a physician, in the city of New York, who said, ' To show you that there is " no new thing under the sun," as Solomon says, I will give you a bit of my experience.' He then related how he had been for a long time perfecting a surgical instrument of com- plicated structure, and when just upon the point of patenting it, at W ashington, he was going down town one day, and being attracted by some photographs in a store window, he turned aside to look at them. To his complete astonishment he saw his own instrument part for part, pictured among these ' antiquities,' dug out of Herculaneum and , Pompeii. It will be remembered that these cities were destroyed in the first century after Christ. Eighteen centuries ago, therefore, the practice of surgery had reached a point where as complicated an instrument was required as in the same practice in 1870. When we consider the length of time, experience and knowledge needed to produce such an instrument we can see to what a state of perfection surgery had been brought at that time. This is a fact of great importance in such an inquiry as the present." HEALING OF BODILY DISEASE. 125 In this connection I quote Ezekiel xxx. 21 : "I have broken the arm of Pharaoh king of Egypt ; and lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword." The word translated "roller" means more literally bandage; and we at once see the figure to be an exact description of the rolls of linen used as bandages for a broken limb. Truly in the light of all these facts, and those set forth in the Introduction on this point, the man who has foolishly striven to show that " oil" in James means a " medicine," will appear to the well informed if not as an " intentional deceiver," at best as an " ignoramus " in history. A rather caustic writer has the following on this point : " Holiness literature seems to some extent to be tainted with rational- ism. The Free Methodist is so far gone in, materialism that it construes the anointing with oil in the name of the Lord, James v. 14, to be a medical prescription. It discusses the virtue of oil as a medicine and concludes that the ' Elders' were called in to give the patient an oil bath ! " " Dr. McDonald, the editor of the Christian Witness, sustains the same puerile opinion. He says, ' The remedy James prescribed was oil — a very common prescription among the Jews.' He shows how it was taken, 'inwardly and outwardly,' and says, 'with a similar intention, no doubt, its use was enjoined by St. James ! ' There is nothing remark- able about all this but its extreme stupidity. These brethren ought to issue a treatise on all-healing oil. They consider it a cure-all, a grand catholicon, a universal restorative, exterminating every disease, for does not St. James say ' is any sick among you ? ' Is o matter what the dis- order is, call in the ' elders ' and let them smear the invalid with oil from head to foot, and the malady, whether acute or chronic, cutaneous or intes- tine, will at once disappear ! The effect is complete and instantaneous ! They should state how their wonderful panacea should be applied and how long a patient must remain in an oil-pack. They might explain why this all-healing specific is never applied but once, and why this medicine must .^never be administered by a nurse, or drug-doctor, but by the ' elders.' ^Beloved, you had better both go into the oil business." But let us look at it in the light of common sense. Suppose it true that the oil was to be well rubbed on as an actual remedy. Are we not confronted with the absurdity that an inspired Apostle and Jesus himself ordered a medicine to be universally used, which in many cases would prove only an aggravation ? Imagine rubbing oil upon an open sore or an inflamed eye ! Of what use to rub oil upon the skin in order to cure the vast array of deep-seated internal disorders which cannot be possibly reached in that way? And why should the Apostle ignore the hundreds of remedies known and used all around him ? Why did he not say — use appropriate medicines, then lay on hands and pray, and the Lord shall raise him up ? These questions answer themselves. 126 DIVINE HEALING, The laying on of hands was also eminently ritualistic and symbolical. Beyond doubt, physical manipulation . and rubbing were used as reme- dies, but the evidence is wholly against any such sense in the case of healing. Why did the Apostles " lay hands " on the disciples at Samaria? Acts viii. 17, and at Ephesus ? Acts xix. 6. See also Acts vi. 6, ix. IT, xiii. 3; 1 Tim. iv. 14, v. 22; 2 Tim. i. 6. The whole tenor of Scripture establishes beyond controversy that this was a sacred rite, intended to convey the idea of a distinct impartation from a divine source. But has not God allowed medicines to be discovered for a good pur- pose ? Undoubtedly. Medicines and physicians are the signs of God's love. Foreseeing that " all men have not faith," and that only a small percentage of the sick will exercise trust in Him, He has provided these means in nature for stemming the tide of disease, and thereby alleviating sufferings, while also extending the day of probation to millions, and he has allowed man in his restless effort to find an alleviation of " the curse of the law " to discover them. Notwithstanding God's first plan is an inward impartation of divine life, rather than an outward improvement of fallen humanity. Man seeks for means by which to restore himself. Hence medicines. Medicine for the body is much like " works " for che soul. Cain's descendants early began the long line of discoveries, inven- tions and sciences, which fill the world to-day with their praises*— the great army of doctors who in all ages are striving to reconstruct fallen man by natural means. But is it not true that " faith without works is dead ? " And ought I not try to help myself, f while at the same time trusting in God as the real fountain of power ? /I reply that " Providence is on the side cf the heaviest artillery " may do for a Napoleon, but not for a Christian ; and when the latter quotes " God helps those who help themselves " in matters of faith, he is treading dangerously near to the great Frenchman's maxim. " Faith without works is dead." True. But the kind of works God calls for is best expressed in this — acting precisely as if you believed every word of God f s promise. It is a great deal more wokk to go to Jordan with- out a question, than to essay " some great thing P But do you not believe in any means at all, under any circumstances? * Gen. iv. 21, 22. f Let modern physicians speak as to the reliability of their " means." Dr. Valentine Mott — " Our remedies are unreliable." Dr. Rush, of Philadelphia — "We have multiplied disease." Dr. Frank — "Thousands are slaughtered in the sick room." Sir Astley Cooper, M. D. — " The science of medicine is founded on conjectures, improved by murder." Dr. Evans, Edinburgh, Scotland— " The medical practice of the present day is neither philosophical nor common sense." In Wood's great work on Therapeutics, he says of the fifty remedies prescribed for dysentery—" We are ignorant as to whether the patient recovers by their aid, without them, or in spite of them." HEALING OF BODILY DISEASE. 127 Yes. At all times, and under all circumstances, go to the best and most successful physician ever known — Jesus of Nazareth, and use the Script- ural means for healing the sick. 1. Laying on of Hands. 2. Anointing with Oil. 3. Prayer of Faith. In the Laying on the Hand of power, I see suggested the Almighty Father, the fountain and source of life. In the Anointing I find set forth the blessed influences of the Holy Spirit, drawing, regenerating, cleans- ing and applying all the benefits of grace to soul and body. And in the Peayer of Faith, I discover the living Word, the glorious Son of God, my Lord and Master Jesus Christ, through whose name, by faith in his name, we are enabled to stand before the world and before God as monu- ments of Eedeeming Love. Praise the Lord ! 10. — Who are the Elders. This question often takes the form of an objection. Some one says, Why cannot I pray for myself ? You can ; and if God lays it on your heart, do so, by all means. Cases have greatly multiplied, in the last few years, where different people have been led to trust God for physical healing, and have been raised up through faith. Some of these have been circulated far and wide by the secular press. But there can be no doubt that these are exceptions, so to speak. The great mass of cures have come in the literal obedience of the plain command, " Is any sick . . . let him call," etc. Several years ago, I talked long and earnestly on this subject with a gentleman, who was afflicted with chronic disease. He believed in my Lealing, accepted the fact of God's power working in these matters, and desired to throw himself on the promises. But he seemed doubtful on this point of the " Elders." He said, " Why can't I call for any of the food brethren here to pray with me ? There is Brother C and Brother • , and others ; why not call on them ? They have faith in God, and are about the best men I know." I replied, " My dear friend, they have not the special kind of faith required, and they do not feel at all called to Eray in this way. Dr. Cullis does feel called, and the Lord has honored is prayers." I strongly advised him to go on to Boston and claim the promise in humble obedience. He seemed much impressed, and I hoped he would go. But he lingered and hesitated. Three or four years passed away in this manner ; and then, in a moment, he was summoned away from earth. I do not pretend to assert that he died because he would not go to Boston, but I do certainly know that he was decidedly averse to straightforward, simple obedience to the command, " Let them call for the elders of the church," etc. 128 DIVINE HEALING. There can be no reasonable doubt that "the elders " are those whom God has called to this special work. 'And just as a man should not enter the ministry without a distinct call from God, so no one should undertake to act as an " elder " in this matter of healing, unless he is perfectly sure that the Lord has called him to the work. At the same time I most emphatically believe in any one who has faith, acting in emergencies. For a man to lay on hands and anoint with oil in the name of the Lord, without faith, would be a mockery. Is then every minister of the gospel called upon to pray with the sick % Yes, if he has faith ; faith for that special work. He has no business to preach the gospel if he has not posi- tive faith for results, seen or unseen. And he has no right to pray with the sick, without expectant faith. ■ Nor has any one. x As a matter of plain fact, there are hundreds of men and women in Christendom to-day, whose prayers, according to James v. 14, have been repeatedly answered in the healing of all manner of diseases. I am personally acquainted with a large number of these earnest servants of God, and know of the results of their work. 11. — Gifts of Healing. But do you believe that anybody has such a thing as a special gift of healing in these days ? Most certainly I do. This point was lately held up to ridicule by a prominent clergyman, in a well-known religious paper. I wrote him a letter privately, and gave him some real information con- cerning well-attested facts. He responded with a short letter, which I here transcribe, as the best possible presentation of the real reasons for the rejection of faith healing by so many good Christian people. I do not feel that I am violating any confidence in so doing, as the writer had already publicly attacked tne doctrine, in very similar language. He says : " Oct. 1883. ." My Dear Brother : — " Thanks for your frank and friendly letter. All sane Christians believe that God hears prayer and, when it pleases Him, can and does restore the sick to health. What I utterly disbelieve is that He confers this miraculous gift of healing on the ' Brother P — s ' and other special wonder-workers at Boston, Old Orchard, and elsewhere. The best proof that Brother P. really did nothing for Mrs. M. is that he, if he really could do all she asserts, he would have become the most celebrated and sought-after of men ; whereas, he only remains an ob- scure ' Evangelist.' The woman's idea of sending for ' Bro. P.' in order to ' do God's way/ is ridiculous. If he (or any man) can by ' anointing' and prayer, raise the sick — then God has given him special Apostolic powers, and it is absurd to suppose that ' Bro. P. ' would fail to exercise that miracle-working power upon thousands. The trouble is that your theory builds an immense presumption on a few sporadic cases. Bro. Gordon is an admirable man, but his devout volume* fails to convince me, or nine-tenths of the intelligent ministers of the land. The special gifts of those special servants of God, the Apostles, ceased with them. The legitimate function of believing, submissive prayer, is almost caricatured in such cases as the preposterous little pamphlet you sent me. If Mrs. M. can do what she describes, why * Ministry of Healing. Dr. A. J. Gordon of Boston. HEALING OF BODILY DISEASE. 129 does she not do it ojtener, and in cases of eminent and specially valuable lives ? The im- mense number of failures go for nothing with good people of your ' school/ " In haste and with cordial respect, " Yours in Christ Jesus, Theodore Cutler." It answers itself, to a devout and truly humble Christian. May the dear Jesus mercifully spare this servant the " woe to the shepherds of Israel," who teach not the truth ! But let us look at his letter. He spe- cially disbelieves in "gifts." And the "proof" is that, if Bro. P. could do what is claimed, he would be famous, " sought-after," and not an " ob- scure ' evangelist.' " These gifts perished " with the Apostles." Our brother should read and ponder upon 1 Cor. xii. He will find that all these " gifts " were broadcast " in the church." He should read history. He will find that they were common in the church for four centuries after Christ. As to the point of fame, etc., he should remember that " not many mighty men" are called, but that God hath used the weak things of the world to put to nought the great. He should remember that while Jesus and the Apostles were "sought-after," it was only by the "com- mon people," and by the sick who " had need of healing." '£N"ine-tenths of the intelligent ministers " of the day would not have anything to do with Christ, or any of His Apostles. > "Have any of the rulers or of the Pharisees believed on him ? " — Jno. vii. 48. If this dear brother would take a pilgrimage to Boston he would find Dr. Cullis besieged by the sick for two hours, five days in the week. In Connecticut he would find a humble colored woman " sought-after " continually.* Crossing the ocean, he would find dear old Dr. Boardman's wife and Mrs. Baxter with a full household of sick, seeking healing. At Bad Boll, near Stuttgardt, he would find Pastor Blumhardt's son, at the head of a vast establishment, which, for more than thirty years, has been crowded with guests from all portions of the world, all looking for the miraculous healing power of God. And at Manedorf in Switzerland he would see Samuel Zeller, in charge of the great faith work, established by the simple-hearted Doro- thea Trudel. Perhaps the "obscure evangelists" are more "sought- after" than our brother imagines. Again he asserts that for the lady to send for Bro. P. " in order to do God's way is ridiculous." To this awful statement I reply : " It is written, is any sick among you, let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord." " It is absurd to suppose that ' Bro. P.' would fail to exercise that miracle-working power upon thousands." It seems to me I read in the Book of the fact that the prophet Elisha, gifted with a " double portion " of his master's spirit, only healed one leper out of the " many that were * She has now departed to be with the Lord. ■•:..... J 130 DIVINE HEALING. in "Israel." And of many widows, who, when the heavens were shnt up, failed to receive a visit from the " man of God." Where shall Bro. P. find the "thousands" upon whom to exercise his " miracle-working power " ? If the thousands are all as skeptical as our brother, it is plain that Bro. P. would not and could not be sent. And just here we see another special failure to apprehend the word " sent." Does our brother suppose that Paul or Peter healed the sick, right and left, without any guidance at all from God ? Does he suppose that anybody to-day claims a power as his own, that is, as his own possession or property, to be used according to his discretion ? The very nature of the promise used limits the exercise to those who " call for the elders." And does he suppose that any very large percentage of the sick are willing to do anything of the kind ? If he does, a little practical inquiry will soon undeceive him. If our brother should be taken sick, could any "elder" cure him? "Would he " callj" "Your theory builds an immense presumption on a few sporadic cases." My theory (I can say "my," even as Paul said "my gospel," for it is mine ; my Jesus gave it to me) does not build on any case at all. It did, at first, because faith was very weak. But long ago I built not on the sand of human testimony, but on the Rock. The only foundation I lay for the doctrine and practice of faith-healing is, " It is written" and I joyfully affirm, that if every case of cure, with which I am familiar, were to be wiped out of existence, I would cry out, Lord, I believe Thy word. That grandly intelligent man, Thomas Erskine, found it possible to do this, without any human evidence.* " Blessed are they who have not seen and yet have believed." — Jno. xx. 29. "Why does she not do it oftener, and in cases of eminent and spe- cially valuable lives ? " This has already been partly answered. :As to the "valuable" and "eminent" lives ; I ask, who says they are eminent and valuable? God, or man? If they are valuable enough to God to have them raised up, depend upon it, it will be done. The ten spies were eminent men in Israel, and the entire nation considered them valu- able men, but God thought only Caleb and Joshua, the most unpopular men out of three millions, were " valuable " enough to live. The ten died because they "brought up a slander on the land," which God had told them to possess^ .-. " The immense number of failures go for nothing with good people of your ' school.' " Well, praise the Lord ! they should count for nothing. We should not be discouraged if we prayed with a thousand and every one died. I am not dodging in the least. I have already shown that the foundation of the doctrine is God's Word, and not results. He has said, "My word shall not return unto me void." That is enough for me. Our brother has preached more sermons from which he has seen no posi- *See "The Brazen Serpent." HEALING OF BODILY DISEASE. 131 tive results, than those which have been visibly instrumental in healing soulsTYDo these "failures go for nothing" with him? "Was the trouble with God, or with him, or with the sinners ? Did he ever labor with a number of inquirers, and see some emerge into the light, while many others slid back into darkness? Yet did these "failures" cause him to doubt the doctrine of soul-healing? The dear Lord knows that there is in my heart only the kindest and most loving feelings toward this brother, and toward all Christians, in this matter. But I mean to be as severe with error as I can find words, means and grace. It is the error solely, and not the man that, by the grace of God, I strive to strip of its plausible dress, and reveal in all its naked hideousness and deformity. Here I must make another personal confession. After my own heal- ing and sanctification, the thought of praying with others occasionally presented itself to me. I left it with the Lord and bided His time. The day came when my own darling wife lay in puerperal fever, with a pulse running to one hundred and eighty in a minute. I ventured to lay hands on her in the name of the Lord, and to claim the promise in Mark xvi. 18. ^Jn an hour the fever had gone, the pulse was nearly normal, and the skin moist. $ Shall not Jesus have the praise ? After this, for some time, I had no call ; but the matter lay upon my heart. Once I was asked to pray with a lady, and felt that I dared not refuse. God honored faith this time, also. At length I felt a constant pressure or call upon the subject, and prayed long and earnestly for light and guidance. Walking alone one day in the open country, the burden of my heart was, Lord, use me, if thou canst, in this work. I have been healed, and the words keep ringing in my ears, " Freely ye have received, freely give." Lord send me. But then the words rose in my heart, as they had often done be- fore, and I exclaimed aloud, " I am a man of unclean lips, and in the midst of a people of unclean lips ; how can I be fit for such a work ? " Suddenly I stopped short, and said aloud, " See here ; the blood of Jesus Christ cleanseth from all sin ; now, do you believe it, or don't you be- lieve it ? Which ? " For a moment I hesitated, and then, raising my eyes to heaven, I replied, " Lord, I believe ; Thou knowest that I do." " Then what are you talking about your unclean lips for ? " How sharp and clear the question came ! The heart works quickly under such press- ure, and I answered steadily, " Master, I will never do so again. I do not understand it. It is a complete mystery how such a soul as mine can be fit for Thy service, but I will take Thy word for it, and believe it. Yes, I will even believe that my heart and my body are actually fit to be a temple of the Holy Ghost, and to receive the ' gifts ' of the Spirit. Made so by the blood that cleanseth ; how, I cannot comprehend, but fit for Thy service. f Here I am Lord, send me." In a few days I received a note from a lady, unknown to me, asking me to call on her for prayer for healing. I prayed earnestly that if the 132 DIVINE HEAIUSTG. Lord had really given me what He means by "gifts of healing," that I might have a certain specific sign while praying over this case. And in the event of this sign being given I solemnly promised never to doubt that God had really bestowed these " gifts " upon me. Suffice it to say that the sign asked for was distinctly given. From that day to this I have never entertained a doubt of God's " gifts." Praise the Lord ! _ I have not been " called," very frequently, but that is a matter I leave with Jesus entirely. A single case will be all I can give here. "N A man came to me, suffering intensely from a strange and complicated disease, which had absolutely baffled the combined skill of the physicians at the Jefferson hospital in Philadelphia. He had shortly before sought and obtained the blessing of a clean heart, and was rejoicing in the peace of God. After some conversation, I prayed with him, with anointing and laying on of hands. He had come to my house with difficulty, pale and covered with a clammy perspiration. As soon as the prayer was ended, he arose from his knees, grasped his hat, shook my hand and abruptly departed ; going off with a vigorous step. He at once began to tell of his healing ; and from that day to this, has not had a symptom of the disease. After six months of health, he got into spiritual trouble, and became dangerously ill with another complaint — heart disease. So serious was this that his physician left word at the church for special prayer in his behalf. When I visited him, he was lying on a lounge, gasping for breath. His pain had been so severe that he could not bear the weight of a sheet upon his chest. His spiritual difficulties had been all removed, and his simple faith took hold of Jesus again as the Healer. After prayer he sat up at once, and shortly amazed his physician and family beyond description by rising and going about his business. The next day he walked upward of six or seven miles ; and has been perfectly well ever since.* According to his faith it has been unto him. Let Jesus have all the praise. Amen ! I But how about the failures ? I do not " count " either failures or heal- ings. God keeps the books. It is my business to run his errands. He will take care of all results. " My Word shall not return unto Me void, but shall accomplish that whereunto it is sent." That is sufficient for me. We should never forget that the oxen may stumble without the least danger to the ark of testimony. If there was not a single recorded case of healing in history, I would stand on the promises of God, and declare them true. 12. — Casting Out Devils. Another objection urged is, that if we take part of Mark xvi. 17, 18, * In the years that have elapsed this man has proved the doctrine again and again. A lapse into sin is followed by an attack of disease (different in kind). When he repents he is healed, HEALING OF BODILY DISEASE. 133 we must take all ; and in this case what will we say for the casting out of devils, drinking deadly things, etc., etc. ? The best reply to this is of course the Scriptural one. We can afford to lose those verses from Mark and throw ourselves upon that wonderful verse, which no man would ever have dared to imagine had Jesus omitted to utter it ; " Yerily, verily I say unto you, He that believeth on me, the works that I do shall he do also, and greater works than these shall he do because I go unto my Father." — Jno. xiv. 12. Notice this declaration is of " him that believeth on me" CBut do you mean to say that devils actually possess people to-day % Most certainly I do. Any doubter is referred to "Pastor Blumhardt"* or to "Supernatural gifts of the Spirit "* for modern evidence on this point. The distinguished English physician, "Dr. Forbes Winslow, expressed his conviction that a large proportion of the patients in our lunatic asylums are cases of possession, and not of madness.? He distinguished the demoniac by a strange duality, and by the fact that, when tempo- rarily released from the oppression of the demon, he is often able to de- scribe the force which seizes upon his limbs, and compels him to acts or words of shame against his will."t / I myself have known such cases in Philadelphia. The prophecy of Paul in 1 Tim. iv. 1-3, cannot be avoided. The " last times " are upon us and the number of those who are listening to these " seducing spirits," and giving themselves up to the "doctrines of demons" is appalling. Truly we need " casting out,''* if it was ever needed. Let me ask, who originated the idea that in these " practical times," the personal devil no longer takes possession of the bodies of men ? Who suggested the thought that even the " possession " of Christ's day may have been only a form of insanity ? I answer the personal devil himself is the author of both. What more natural for him than to use his best endeavors to divert men's attention from himself and his works ? He well knows the first law of legerdemain — while doing one thing, talk about another, and thus fasten the spectators' eyes upon a false issue. Don't read Genesis ; it records the original curse upon the serpent. If you do read it, make it all figurative. Don't read Eevelation ; it de- scribes the final doom and punishment of Satan and his legions. It is all figure anyhow and you cannot understand it. Skip Ezekiel altogether ; it° deals in the next age of the world, and presupposes the curtailing of the devil's power. Kead diligently of the " lying spirit in the mouth of Ahab's prophets," and never forget the original question of "free thought." " Yea, hath God said ? " Is it not plain that this is all of a piece with the lying influence which to-day preaches the gospel of mate- rialism, and laughs at the supernatural in any form or dress ? Satan is * Willard's Tract Repository. f "Earth's Earliest Ages." Rev. G. H. Pember. 134 DIVINE HEALING. not dead. He is. not tired. " He hath great wrath, knowing that his time is short." There are hundreds of men and women to-day, iust as thoroughly and literally " possessed of a devil " as was the boy who was brought to Jesus, or the man in the tombs of Gadara.j But, glory to God ! " they that believe," shall and do cast them out, in the name of the living Jesus, who hath " all power in heaven and earth." I really believe that the real secret of many diseases which baffle the skill of physicians lies in this unnatural "possession.". Medicine of course is worse than useless, and God's power is not invoked in simple faith. But the light is breaking through the clouds of doubt again, and God's power is being shown. Praise the Lord ! 13. — Modern Thorns. It may be pertinently asked whether the experience of those who be- lieve for faith-healing ever coincides with the theory % Are there any modern " thorns in the flesh '?" I suggest this question intentionally, as I wish to open every possible point to the light of God's truth. Yes, there are many instances of " thorns." This serves to show that cases like Paul, and other Bible characters, are not rare exceptions, but rather types of a pretty general experience. Dorothea Triidel herself carried a personal deformity ; something of the nature of a crooked back; Samuel Zeller, who succeeded her at Manedorf, is healthy and strong, but his brother, who has great faith for others, is himself troubled with some ailment. Dr. Cullis is somewhat near-sighted. George O. Barnes has, or had a short time ago, defective sight. Mrs. Edward Mix was more or less threatened with throat affection. Mrs. Baxter (of the Christian Herald) is near-sighted, but otherwise healthy and strong. I am acquainted with a great many others, some of whom have symptoms more or less frequent, from which they would like to be relieved. I have thus frankly stated what may be considered to argue strongly against the doctrine set forth in this book ; but I do not fear it. As I said long ago ; this thing depends upon God's Word, not the testimony of man. God kept Moses to one hundred and twenty, without any other thorn than his real or imaginary slowness of speech ; and the same God is alive to-day. Now be it noticed, that in none of these modern cases has the " + horn " been of such a nature as to prevent incessant work for Jesus. These people were, or are, doing a prodigious amount of work ; laboring in the most varied ways to spread the glad tidings of salvation. What then can be argued from the existence of these " thorns ?" Certainly nothing against faith-healing in general, for every one of them has testi- fied to the healing power in them. Dr. Cullis' 3yes were seriously affected. He prayed about it, trusted Jesus for them, and has not been troubled since. Mrs. Mix was dying of consumption, and George O. Barnes was very delicate, but both were healed. In fact, for me to mention one who HEALING OF BODILY DISEASE. 135 has a " thorn," is to mention one who has been wondrously raised up through the "prayer of faith." The only point, therefore, which may seem to be affected by these experiences, is the one of exemption from sickness. Before discussing this I must speak of my own case. In Mira- cles of Healing, I related how I was led to trust God for my eye. Well, all these years He has kept me. I have used the eye constantly; teach- ing, reading and writing, and have never taken my glass out of the case to this day. Praise the Lord ! But whenever I close my normal eye, I find the old defect or dimness in the sight still there. This indicates that the astigmatism remains. But at the same time it wonderfully speaks of God's power ; for my physician said that unless relieved by the glass, my eye would always be unfit for use, and give me great pain. Since I trusted the matter to Jesus, however, I have used it as much as I pleased, and yet have not suffered any serious pain. Thus the Lord's power is constantly manifested in the continued miracle of healing, by which the natural con- sequences of using an astigmatized eye are entirely prevented. When both eyes are open my sight is very good, and I am conscious of no de- fect whatever. So this "thorn" cannot be said to cause me any incon- venience at all. Nevertheless I have prayed for its removal, many times. I have earnestly besought God to give me some indications, from the Word, that it is His will for me to retain it ; but none such has ever been given. On the contrary, I have been directed to Scriptures as explicit as possible for absolute healing. Therefore I claim this, by faith in the promise. It is mine potentially, in God's Word ; and I know it shall be in the physical fact. Meanwhile I keep constantly asking for light to see God's leading in the matter, and for apprehension to learn the lesson intended. When the lesson is fully learned I know I shall be free, even from this. Praise the Lord ! This is the meaning of a a thorn," as I see it in God's Word, whether it be a sickness or some outer trial. A lesson is to be taught. We are slow to learn, and often some slight affliction is allowed in order to gain our attention. But the lesson learned, the thorn will be removed. Most certainly, if it in any way interferes with active work for the Master. For myself, I feel that I live on the Word of God. I never dreamed that I would ever see anything except a figure in that Scripture, " man shall not live by bread alone, but by every word that proceedeth out of the mouth of God ; but now I apprehend that it may be literally true. Again and again I am worn out with work ; human experience says, you must wait for a good night's rest, and that will restore you. A tired man must rest. But something presses in the Lord's work, and I go to the Word. " Himself took my infirmities and bore my sicknesses " literally, actually, positively gives me physical strength ; and I feel better after- ward than if I had taken the suggested rest. I do not mean that all rules of health are discarded ; quite otherwise. But I believe in doing what would be reasonable for a strong, healthy man under the circum- 136 DIVINE HEAIIWG. stances ; and when the Lord specially leads, I believe in doing anything. At such times I realize most inarvelously that I live upon the living Word. There is nothing between my soul and hell but Jesus' blood. There is nothing between my body and death but the power of Christ. I am thus peculiarly and doubly the Lord's soul and body. Hallelujah ! £ Fanatical ! I do not consider this worthy of a distinct place as an objection. The cry of fanaticism has ever been a favorite with the devil. He can scare good people with that very often, when other means fail him utterly. But it has ever been the cry against radical truth. ) All real truth is radical. < The great trouble with the church of Christ to-day is that it is satisfied with half-truths, half -experiences. Our religion pro- fesses to be an " uttermost" religion, but the church is sadly wanting in uttermost examples. ) The quickest way to frighten many Christians is to urge them to believe God with that positive faith that assumes He means just what He says. Presumption! they say. "What presumption? Rather let us say it is presumption to take any place lower than the one assigned to us. A true child of God does not belong in the cellar, but on the house-top, and it is presumption to stay anywhere else. It presumes to know better than God, and it presumes on His mercy. O, beloved, let us take the place assigned to us, as children, at our Father's table, and have perfect confidence that His blessed "Word will feed us better than any- thing else in the universe., ; So we are told that there are hypocrites who are practicing faith-heal- ing purely to make money. This is sadly true. But what of it ? Only this ; it proves the existence of the real thing. The counterfeit always speaks of the genuine. Anti-Christs prove Christ always. " He maketh the wrath of men to praise him." 14. ROMANIST MlRACLES. We are asked how are we to distinguish between the true and the false ; the evidence for the wonders at Lourdes and elsewhere is as direct as any given in modern Protestant faith-cures. What can be said about them? Simply this. God always keeps His word, no matter who claims it. " According to your faith be it unto you," is just as true to a Romanist as a Protestant. God has always " winked at " real unavoidable ignorance. When a Romanist goes to the grotto of Lourdes, and pleads with God for healing, if faith in God is exercised, healing comes of course. Make no mistake about this. God is no respecter of persons. He saved Rahab out of heathen Jericho, and healed the Syrian Naaman, simply because they believed in Him up to the light they had. Lest any should stumble at this, let me give positive evidence. Fortunately I am able to speak from knowledge. In July, 1883, Lieut. Emile Feffer, formerly instructor at St. Cyr, a HEALING OF BODILY DISEASE. 137 professor witfi me in the Pennsylvania Military Academy, visited Lourdes for the express purpose of examining into the matter. He and I had talked it over several months before, and I urged him to go to Lourdes if possible. He has great reason to believe in God, having been himself wonderfully preserved and healed in answer to prayer. He is a member of the Episcopalian church. To be brief, he went to Lourdes. Under the date of July 27, 1883, he wrote me as follows : " Four days ago I came to Lourdes with a few friends. We stopped for a moment before the grotto. There was a large gathering of people kneeling on the ground and praying, and in the midst of them was an invalid lady, seated in a small hand carriage. My curiosity was aroused, and I dismounted. I drew near and upon inquiry was told that the lady, for whom they were praying, was lame. I then returned home. During the evening I thought over the matter, and determined that I would watch this case. The next day, Tuesday 24th, I went to Lourdes by rail, and attended the same services, but this time taking part in them; with very little faith, however. The prayers were offered at three different stations; the second being about ten yards distance from the first, and the third eighty yards from the second. When the party moved from the first to the second station, the lady said she felt like walk- ing. She was helped out of her carriage and she walked the ten yards, sustained on either side by her attendants. At the next move she was not allowed to walk at all. I left Lourdes profoundly moved and interested Next day I returned with the intention of seeing the final result. This morning, at ten o'clock, the service was held. The lady walked the first ten yards without any assistance, and then sat in her carriage during the prayers. When the next move began at eighty yards, she insisted upon walking, and she did walk alone the en- tire distance; entered the grotto, walked around it (about twenty-five yards), sat down upon an ordinary chair, and after the service, walked out to her carriage, about thirty yards dis- tant. These are facts which I saw. As soon as the crowd had dispersed somewhat, I approached the lady, as I desired to know the particulars from her own lips. I did not doubt her sincerity, for the emotion with which she prayed made me shiver The lady is Madame Maitre, from Bordeaux. She said: 'I have been ill for three years with an internal cancer, which has rendered me lame for the last eighteen months (incapable of walking). The physicians had exhausted every means, and declined to attempt au operation which would have certainly proved fatal. Two weeks ago I told my doctors that I would go to Lourdes, when they said that if I undertook such a trip I would die before reaching my des- tination. I replied that I would rather die than to live thus. So I came here; and now I am cured.' I asked, Do you believe the Virgin Mary cured you by her own power? 'Of course not,' she replied, 'but she interceded.' She is an educated person, and I expected this answer. During the day I questioned more than fifteen persons, of all ages and conditions, on this point, and received the same reply." f~ Just after transcribing the above letter (Feb. 6, 1884), I had a long talk with my friend about his visit to Lourdes, last summer. He was thrilled through and through by the intense emotion displayed by the lady and her friends while praying ; and satisfied beyond any question of their genuine faith in the power of God. He heard and saw other interesting things at Lourdes, but this will suffice. Now of course there is no disputing the fact that in some cases false miracles have been ad- vertised by dishonest priests for pecuniary ends. Any one who is familiar with Kirwan's famous letters to Archbishop Hughes will recall the evidence therein presented on this subject. Nevertheless it is supremely absurd, and decidedly unchristian, to assume that all Komanists are4iars, and all priests swindlers. That there is an immense amount of devout and simple faith in the church of Kome is a fact perfectly familiar to X38 DIVINE HEALING, every well-informed person ; and as that faith really centers in God, we should not be surprised if it secures its reward. These people have been accustomed to believe that miracles still exist in their church ; while we have been brought up in the proverb " the days of miracles have passed." They are therefore predisposed to believe in the supernatural. We are inclined to doubt everything but the material. However much of cor- ruption there has been and is in the Komish church, she has certainly one virtue which ought to put us to shame — she has not thrown away the last words of Christ, " These signs shall follow them that believe." And wherever " them that believe " are found to-day, there is found the fulfill- ment of that word which can never* pass away. This settles the whole controversy. Those who do God's will are they who " know of the doctrine." The skeptic never knows anything about God nor His word. He can not, for all spiritual knowledge comes through simple faith and asks no questions. Before we undertake to limit God's love and power to our particular ideas, we had better remember Peter on the house-top, the Centurion's daughter, the Syro-phoenician woman, and other instances in Scripture, wherein God has taught that He is no respecter of persons, but always bestows upon man " according to his faith." O, let us " have faith in God ! " 15. — Glorifying God in Sickness. This is a most fertile objection. I have already treated it incidentally, and in the little tract " If it be Thy will," I endeavored to show its falsity more fully. To the query, can I not glorify* God in sickness, I reply with another question. Can I glorify God in sin? How? By getting Jesus to deliver me from sin at once. But, yoir say, that is not exactly fair; does not God allow sickness as" a sort* of discipline ? Ah! precisely. That is it exactly. So a father alio ws> or uses a whip as a " discipline." But what father or child esteems the whip in itself? Is- it not an evil, so to speak? "Who uses the whip a moment longer than is necessary to teach the lesson? Now I do beseech any oner who may read these lines to consider this point. My brother, if you claim that God wants' you to continue in sick- ness for his glory, you proclaim beforef men, angeis and devils, that you have not learned God's lesson, in spite of his efforts to instruct you. Your supposed humility then really becomes genuine evidence of obstinacy. God is in a sense whipping you; and this process has been going on for a long time. You say you are glorifying God, by compelling Him to keep up the punishment. ]N ow do you not think that the better way is to meekly and quietly learn the lesson; give up all, and take all in Jesus ? suppose your child had to be whipped every day at school, would you mention the cas- tigation to your friends to show how beautifully the child set forth the just methods of the teacher ? or would you strive to reduce the child to HEALING OF BODILY DISEASE. 139 a state of obedience ? "When will you learn the lesson Saul missed, that " to obey is better than sacrifice f " Again, this idea of " necessary discipline," involves the fatal error of supposing that my own personal development is the chief end of life, and that something else is needed besides the blood of Christ. Now H man's chief end is to glorify God, and to enjoy Him forever," beginning now. In order to glorify God, in the highest sense, we must be entirely His. But we become His not through the merit of our sufferings at all, but by the sufferings of Jesus. In other words there is only one door — the door of Faith. " Jesus Christ is made unto us wisdom and righteousness and sanctification and redemption." Surely any one can see that the very acknowledgment that we are suffering a " discipline " implies that some lesson is unlearned. But how shall we learn it ? By stubbornly bearing the punishment ? or by applying our whole energies to the task of closely following the delicate leadings of the spirit ? If sickness must come, it is generally because the " flesh " will not die. We fail to " reckon ourselves dead indeed unto sin," and again fail to reckon ourselves " alive unto God through Jesus Christ." Truly the only real way to glorify God in sick- ness is to give Him a chance to manifest his power in destroying it, as one of the works of the devil. But many a soul has been converted in sickness. True. So some men have been converted in jail, or upon the gallows. Francis Murphy, the great temperance lecturer was saved in a prison cell ; but no one would argue that he should have remained there any longer than necessary. The Lord's truth is unsparing, and I must speak as before my God. It may seem a hard thing to say, but it is plain that the saintly reputation of many lingering invalids cannot be built upon their years of suffering, for these are rather the evidence either of some great sin in the past, or of a persistent lack of conformity to the will of God in one way or another. Mark, I do not assert that every sick man is to be set down as a great sin- ner; but merely to say that his sickness is by no means a correct evidence of his sanctity. The weight of inference, were it our business to judge, would bear strongly the other way. I press this point because the Lord gives me to see the greatest danger in false humility. He who is thanking God for the equanimity with which he bears his sufferings, had better ask for grace to open his eyes wide enough to see the finger of Jesus beckoning him on to a more complete self -surrender and simple faith. I quote again from Stockmayer. " It cannot be denied that sickness itself, by the manner in which it is accepted and borne, may be a means of glorifying God. Job, by bowing at least in the beginning of his sickness unreservedly to the will of God, rendered him that service which God had from the first expected of man. And even to-day there are hundreds of God's children, who, through their patience and resignation on beds of sickness and pain, glorify God and show forth his praise. May they 140 DIVINE HEALING. remain faithful so long as God gives them no further leading, nor allow themselves to be troubled by anybody." " We are not able to fulfill the commands of God, or to respond to the demands of his holiness in such way that we may lay claim to happiness, health, and life, as our right. The " Accuser " is only silenced by the work and perfect righteousness of Christ. Thus Job could not prevail as long as he pleaded his rights." " Sin has displaced our life's center, and given a wrong direction to our whole being. Instead of God, our own self becomes the center around which everything within us revolves. The work of redemption restores things again to order, and brings back the original relations. To be redeemed, therefore, means nothing less than to take again our right and true place with regard to God ; to deny ourselves. . . . Heart and head, eyes, ears and mouth, hands and feet, all the members of our body, all our powers of love and thought, must be yielded to the Lord for his use. He must take the reins of our life into his hand." " Now sickness is one of the modes of discipline which the Father employs to makes us captives to his Son, his conquered and willing subjects. The nearer a child of God is to his Father, the more jealous is the Father for his Son, that he may see in this child the full fruit of his death, and so gain a full victory over him. If therefore Satan attacks by preference the most useful and fruitful of God's servants, and seeks though sickness to rob the Lord of at least a portion of their members, it is not simply that God permits it, it is God himself who sometimes gives even these, his most blessed children, to sickness for a while, until their self -life is thoroughly judged" Hezekiah declared a great truth when, speaking of his sickness he said " O Lord by these things men live, and in all these things is the life of my spirit." But notice that he immediately adds : " So wilt thou recover me, and make me to live." — (Isa. xxxviii. 16). " For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep f alleth upon men, in slumberings upon the bed ; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword. He is chastened also with pain upon his bed, and the multitude of his bones with strong pain ; so that his life abhor- feth bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen ; and his bones that were not seen stick out. Yea, his *oul draweth near unto the grave, and his life to the destroyers. If there \e a messenger with him, an interpreter, one among a thousand, to show un- to man his uprightness ; then he is gracious untoliim, and saith, Deliver Mm from going down to the pit / I have found a ransom (or atonement). His flesh shall be fresher than a child's ; he shall return to the days of his youth. (A new life — a divine impartation.) He shall pray unto HEALING OF BODILY DISEASE. Ml God, and he will be favorable unto him ; and he shall see his face with joy ; for he will render unto man his righteousness. He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not ; He will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living." — Job xxxiii. Now, any one who will read these verses from the "Word, cannot fail to be struck with their plain teaching. Here we are distinctly told by Elihu, the " daysman," these things come upon man as a discipline, to u withdraw man from his purpose, and hide pride from man." Then, after minutely describing physical suffering, he positively affirms that if a tt messenger " or an " interpreter " sets the truth before him and he ac- cepts it, " then " God is gracious to him, and delivers him, having " found a ransom." And with minute detail the restoration of perfect physical health is set forth : " His flesh shall be fresher than a child's : he shall re- turn to the days of his youth." Then, not slighting the way and means of this wonderful restoration, Elihu specifies how it can be secured. Strangely enough he agrees exactly with the Apostle James. Prayer was the Scriptural " means " in the days of Job, as well as in the Chris- tian era. " He shall pray unto God, and he will be favorable unto him, etc." It may be well to parallel the two directions ; 1 t will do us good to see how God is " the same, yesterday, to-day and forever." SCRIPTURAL MEANS OF HEALING. According to Elihu. b. c. Call for a "messenger * * an interpreter/' " He shall pray." "Unto God." "And he shall he favorable unto him." " He (God) will deliver his soul from going down into the pit, and his life shall see the light." "If any say, I have sinned, and perverted right, He will deliver his soul," etc. According to St. James. A. D. " Call for the elders of the church." " Let them pray for him." " Anointing him with oil m the name of the Lord." "And the prayer of faith shall heal the sick." " And the Lord shall raise him up." "If he have committed sins they shall be forgiven him." Truly His word endureth forever. The way of ceremonies may change, but the way of faith, never. Let us especially notice that Elihu emphasizes the fact that all these sicknesses come solely, " To bring back his own soul from the pit." O, yes, you say ; we will agree to that: sickness is necessary sometimes to keep a man from being lost. Ah ! brother, read on. The old preacher was just guided by the Spirit to pro- vide for that point. He adds, with a clearness that admits of no denial, that the discipline is not only to save from hell, but also that the patient 142 DIVINE HEALING. may "be enlightened with the light of the living" Hezekiah says : "The frave cannot praise thee, the living, the living, he shall praise thee, as I o this day." — Isa. xxxviii. 18-19. O, brother, do you not see your privi- lege in Christ Jesus ? It is true that every sick man and woman cannot, or more properly will not, be healed. There are those who have believed the evil report of the spies, and who cannot enter into the promised land, but must per- force wander and die in the desert. This is true, spiritually and physi- cally. But no one who hears of the Gospel to the sick for the first time can claim to be of that number, unless, indeed, his resistance to spiritual leading has been so obstinate and persistent that body and soul are alike debarred from Canaan. At the same time I apprehend that not many, if any, will advance into perfect trust for the body, who do not perfectly trust for the soul. Why should they ? When Jesus was on earth, visible to sense, sense took the stronger hold. Kesult ; thousands were physi- cally healed, and comparatively few thoroughly regenerated. But as soon as Christ became visible only to the spiritual eye of faith, these things were reversed. Thousands of souls believed ; but few were and are healed. The reason is plain. Man realizes that sense cannot save his soul, but it is desperately hard to give up a sensible physical body entirely to the control of faith. Therefore, the supposed danger is not likely to exist. If a man can trust for bodily healing, in real faith, it almost necessitates a co-existent soul-faith. Experience abundantly proves this to be true ; for no one has been known to trust for the body, who has not received a great spiritual blessing, even when the healing has been with- held. , — A minister of the gospel, recently healed through faith, writes : ( Physical, - Sickness, or Disease. .body, -j Mental> . . sorrow, or Affliction. GQ Here we see the comprehensive sweep of the Atonement. Jesus Christ died to save men wholly. Strange to say, all Christians allow that two out of the four great deficiencies in our nature — the moral and the mental — are embraced in the present scope of the Great Sacrifice. A large number of Christians are willing to accept a third — the Inbred Sin, or depravity ; but the church has almost lost sight of the possibility of deliverance from the fourth. Committed sin can be very properly placed under the head of the moral law or nature ; and sorrow or affliction is manifestly a mental trouble. These, all agree, can be handed over to Jesus at the present moment. But just here a vast majority of the church stops short, in experience, if not in theory. The wonderful power of the Atonement to cleanse from all the Sin which was inherited as an inborn taint of corruption, is totally unknown to multitudes who worship God in sincerity and truth. One half the Atonement is therefore overlooked, slighted, and absolutely discredited by the majority of the Church to-day. These halves are not mathematically divided, for which we have reason to be devoutly thankful, and in God's mercy, we have held to the primarily essential portion of our Saviour's work. Yet the other half exists. Thanks to the power of the truth, thousands of witnesses have testified, and do testify, to the reality of the death to inbred sin ; and one very large branch of the church* emphatically proclaims this item of faith in its official utterances, while some others, at least allow it. But few, if any, bodies of Christians, since the days of the Waldenses, have included faith in Christ for bodily healing in their church creeds. Many a Christian, to-day, thinks the four evangelists good enough and amply sufficient for his daily reading, and neglects the rest of God's word altogether. "Well, he can be saved of course, but will his soul ever grow fat ? How Paul prays for the Ephesians, that they " may be able to com- * Methodists. HEALING OF BODIL Y DISEASE. 161 Erehend with all saints what is the breadth, and length, ind iepth, and eight ; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of GodP — Eph. iii. 18, 19. The Church is sadly in need of quadrangular Christians to day. Dr. Yincent seems to think it a " huge impertinence " for any one to say that unbelief is at the root of the church's failure to grasp a complete salvation, (impertinent or not, it is trueT^I remember that unbelief seriously hampered the twelve men who absolutely left their earthly all and followed Jesus in the flesh. Even when striving to do the Master's work, they were prevented by lack of faith. " Lord, why could not we cast Jiim out ? Because of your unbelief." Pastor Otto Stockmayer ;ays, in " Sickness and the Gospel, ' p. 39 : " Why do we iot take the position of redeemed and sanctified which the work of Jesus Christ gives to us ? "Why is the discipline of sickness necessary to make us listen to our God, and Avalk in his ways in all things and at all times ? Why, even in sick- ness, are we so slow to gather the lessons it brings us ? Why has not God yet been able to make of us intelligent and powerful fellow-workers ? — It is because of our unbelief It did not occur to the Jews in the synagogue of Nazareth that, if in the time of Elijah all the widows in Israel were not miraculously helped ]ike the one of Sarepta, if in the time of Elisha all the lepers of Israel were not cleansed like Naaman, all the fault was attributed to their unbelief.* — Luke iv. 25-27. In the same way, the Christians of to-day seem to ignore the power of ';he Saviour whom God has given them, and the fullness of the salvation which that Saviour has procured for them." Why is it that even the best Christian people to-day fall so frequently below the Bible standards or examples ? W hy is it that so few ministers of the Gospel are able to make Paul's language their own? How many can say "Thanks be unto God that xlways causeth us to triumph in Christ ? " Why is it so few can testify toa vivid personal knowledge of the distinct baptism of the Holy Ghost ? V^hy is it that many di the most learned doctors of divinity, equipped with every weapon of reason, knowledge, wit and oratory, utterly ?ail to lead souls to the Saviour ? Is our God dead ? Is the power that attended the work of the apostles, of Whitefield, Wesley, Jonathan Edwards, Asbury, and others, an arbitrary gift to a few? Is a personal experience Kke that of Paul, Fenelon, Mad- ame Guyon or Mrs. Edwards, something absolutely beyond the average Christian ? O reader, what is it that bars the way ? What can it be, but unbelief ? Paul emphatically enjoined upon the church to '* covet earnestly " the miraculous gifts of the Spirit, which he took special pains to enumerate. Modern teachers say, do not covet any wuch thing, you cannot have them ; it is preposterous for any man in these times to ^alk * I remark that when Jesus told them the truth, on this point, they considered it a 'huge impertinence," and attempted to take his life. 162 DIVINE HEALING. of a supernatural gift. And then they think it a " huge impertinence " if they are accused of unbelief. May the dear Lord lift the veil that is wound about so many of His children, when they read the Word. Full Salvation. — How my whole being thrills with love and praise as I think of the rounded completeness of the finished work of my Jesus ! Christ met and conquered every foe known to the human race. Yes, every one c Even death suffered defeat at His hands. It is not a conjecture which leads Stockmayer to say that " when the church has realized the victory over sickness, she will be in a condition to pass on to the victory over death. Enoch and Elijah are not remembered as they should be. I cannot believe for a moment that these two were arbitrarily chosen by Jehovah to exemplify His power. Of course this end was accomplished beyond a doubt, butthere is something deeper than that. I see in these two saints a glorious proof of the infinite possibili- ties open to the child of God. Two men of mortal mould have, by God's grace, lived so near to Him, kept His commands so inviolably, been so zealous in His work, worshipped Him in such absolute devotion, and above all, manifested such transcendent faith, that "the wicked one touched them not." Even over death they were triumphant. The fire of the Spirit burned so intensely in their souls and bodies, that even the mighty prince of darkness could not approach them near enough to cast his fatal dart. In a moment, in the twinkling of an eye, they passed away from earth, to be with the Lord. So the day is coming when, in- stead of two, many who "are alive and remain shall be caught up to meet the Lord in the air." Will it be solely because an arbitrary date, set in the mind of God, has come ? or may we not believe that, when that date does arrive, the children of the King will be walking with uplifted hearts, really Relieving that their redemption draweth nigh? Five out of ten virgins were ready with lamps trimmed and burning when the bride- groom came. The Lord grant that the proportion may hold good when the glad cry is heard, " Behold the Bridegroom cometh, go ye out to meet Him." " It is the object of the present dispensation to prepare for the Lord Jesus a bride, who is able to understand him, and who will reign with him. The Lord desires a people for his own possession, not a people to cringe as slaves, but a people who will boldly enter with full purpose of heart, mind, and will, into the lines of God's purposes and ways, whenever the Holy Ghost opens before them new vistas and possibilities. The late Pastor Blumhardt said, 'The promises of God are not self-fulfilling, their realization depends upon man. The fulfillment of what God has Eromised is always more or less dependent upon man's free will, whether e really deserves that which has been promised to him or not.' Yes, the Lord seeks a people who will understand him." " Furthermore it is a striking sign of our times that positions of prom- nence, such as that of an Apostle Paul or even that of a reformer, are HEALING OF BODILY DISEASE. 163 more and more rare. The sound of the footsteps of our approaching Master more and more rises above every human sound. i Every mountain and hill is brought low.' We must be in our own eyes simply vessels and instruments, our entire personality, yea even that individuality which God has committed to us, and which is precious in the sight of God, must first pass through death and resurrection before the Master's image and mind can be impressed upon us sufficiently clearly to be recognized by those afar off. vVe must die and be raised again before the light commit- ted to us can find its way into our brother's heart, and become the com- mon property of the body." "Through all the outward divisions of the church of Christ, there is growing up between its living members a deep and mutual heart intelli- gence, there is a bond formed which incloses the different members, shielding and upholding them to a degree which Paul in his time did not enjoy."* Let us " comfort one another with these words." Surely the great awakening to the willingness of Jesus to save the body from the powers of evil, is another and mighty token that the day of our redemption is at hand. Salvation is becoming more and more a positive reality. Religion begins again to mean something more than a profound mental apprehen- sion of doctrine, and a keen sense of legal distinctions. ■ The grammar of experience is being revised, and we see the possibility of living in the present tense, the first person, the singular number and the possessive case. Abstract nouns and nouns of multitude give place to distinctive proper names : the personal pronouns are limited to I and me, and the verb is known in its full sense — to be, to do, and to suffer {or experience) any tiling and every tiling in Jesus. Let us not " be fools and slow of heart to believe all that the prophets [have spoken," but let us, like the noble Bereans, "search the Scriptures daily whether these things are so." — Acts (xvii. 11, 12). It is wonderfully significant that when they thus searched daily, we are told, " Therefore many of them believed." Yery often those who cry, " search and look> for out of Galilee ariseth no prophet," are, like the Pharisees, totally ignorant of the true meaning of Scripture, as well as of the real evidence in the case. A short time ago I read of a woman in China, who, after hearing of the wonderful Jesus and his work, asked if she could not be healed of lameness ; only to be sorrowfully informed by the missionary that the " days of miracles have passed./} In* contrast to this, read the following, from " China's Millions. " " One day when our native helper, Mr. Yao, was preaching in the chapel, an old beggar-woman, of over seventy years of age, came to che door and listened to what was said about the person and power of the Lord Jesus Christ. She returned to her home and told Mrs. Chang, a * JStockmayer. 164 DIVINE HEALING. blind neighbor, that which she had heard, and proposed, next day, to lead her around to the chapel and ask the teacher if Jesus could open her eyes. The old woman, accordingly, appeared at the chapel next day, with her blind friend, Mrs. Chang, and told the preacher their object in coming. After a long conversation, Mr. Yao told the blind woman that if she had faith to be healed it could be done. They accordingly kneeled down and prayed that God would have mercy upon them and re- fard their prayer. This was repeated next day, and again on Sunday, when Ers. Chang's syes were improving. She was beginning to see again. By the Sunday following, her sight — of which she had been deprived three years — was perfectly restored, and she now wished all to join her in prais- ing God for what he had done. Within a fortnight after the day she was first led to the chapel and asked to be cured, her eyes were opened and she could see as other people. IsTo medicines were used, nor were any other means than those of prayer and faith, employed to bring about this end. The simple woman believed implicitly that Christ had the same power to heal to-day as He had eighteen hundred years ago ; and she sought and found in Him what she desired." Kow which of the missionaries held up a perfect Saviour ? " Accord- ing to your faith be it unto you." David said, " I have set the Lord al- ways before me (can we say that ?) because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth (this is the spiritual experience); my flesh also shall rest in hope (dwell confi- dently — margin.) Here we have the physical security. Young trans- lates this verse, " Therefore hath my heart been glad, And my honor doth rejoice, Also my flesh dwelleth confidently." Ps. xvi. 9. Perfect submission and consecration to the Lord Jesus will inevitably bring about that mysterious union with Him, in which He, with the Father and the Spirit, will take up His abode in our souls and bodies. Nothing short of this is complete Christianity. Christ must be formed in us. The spirit must be in us. We must enter the holiest through the veil of His flesh, and abide continually in the very presence of God. . In- stead of being appalled at the height of the standard, let us remember the infinite promises of an infinite Saviour, and enter into that marvellous life of faith wherein, as little children, we believe God without a ques- tion, and enjoy the benefits that can only flow through faith. HEALING OF BODIL Y DISEASE. 165 CHAPTEK YIL Review and Conclusions. "Hear the conclusion of the whole matter." — Eccle. xii. 13. "In meekness instructing those that oppose themselves." — 2 Tim. ii. 25. "I will speak of Thy testimonies also before kings, and will not be ashamed." — Ps. cxix. 46. "But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate : but whatever shall be given you in that hour, that speak ye ; for it is not ye that speak, but the Holy Ghost." — Mark xiii. 11. yesus Christ came into the world to save sinners; to save them now from every sin, from all inbred depravity, from outbreaking sickness and from the in working germs of disease. f If we sin, it is because of at least temporary unbelief or through ignorance ; and if we are sick, the reason is generally similar. It may be that the unbelief is manifested in our refusal to see the leadings of God's Spirit, but all is best summed up in the one word — unbelief. "Are not these evils come upon us because our God is not among us ? " — Deut. xxxi. 17. Sickness and sin are alike the work of the devil. Neither is ever " necessary," in any true sense. God permits Satan to try ns simply be- cause we will not listen to His voice, and as an occasional discipline. Bodily illness is allowed, therefore, as a corrective, or better, as the task- master's lash to make us weary of bondage, and ready to follow the lead- ers God sends. In precisely the same way we fall into sin, not because it is " necessary to keep us humble," but because our stiff necks will not bend> As in the case of Joseph, God brings good out of evil, for the smart of our sins leads us to cry unto God, whereupon He delivers us out of our distresses. All this tends to open our eyes by degrees to the great truth, that salvation is meant for our whole being — body, soul and spirit. I hope this conclusion is clear. Sin and sickness may be ased or allowed as corrections. They are not necessary, however. ¥e can be free from either, or both, as soon as we find Jesus, through faith, as the complete Burden-Bearer. If we are falling under either it is not always a sign that we are being kept humble, but rather may be that we are not yet humble enough to give up everything and believe everything. The physical body is not a cage ; it should not be considered an em- barrassment at all. On the contrary, the man who says he could be good if it were not for his bodily appetites, simply acknowledges that his "heart is not right" before God. The heart is the fountain, and if that )be purified thoroughly, all the bodily appetites will work normally and properly. The body is to be offered to God as a sacrifice, just as much \ as the soul. We will never be glorified until our bodies are changed. \ Our bodies are, or should be, actual temples of the Holy Ghost, and not merely " halls of theology." 166 DI VINE HEALING. Instead of neglecting the most minute laws of health, we are bound the more to observe and do all the " statutes." The rigid observance of the Biblical bill of fare is absolutely as im- perative on us to-day as it ever was on the Hebrews. We need not won- der at the prevalence of diphtheria and other blood poisons when every- body eats swine's flesh, and other " abominations to the Lord." Any one may be healed who is drawn of the Spirit to seek healing. The promise is to " any sick among you." At the same time there is a " sin unto death." In this case, however, it is about certain that true faith will be sensibly wanting. This "sin unto death" may be fully pardoned, and consist with a deep spiritual experience of God's love, as in the case of Moses. The "means" of healing laid down in James, present a perfect way. "We must consecrate all to Jesus, relinquish everything contrary to His will, and be absolutely ready to be, to do, or to suffer all things for Him. Physicians are mercifully provided in general for those who cannot trust God alone. E~o one can thus trust to God who knowingly withholds anything, however slight. Medicines, of course, cannot share God's glory. They stand upon precisely the same ground with the physicians, and serve to demonstrate the abounding love of God to an unbelieving world. The whole tenor of Scripture is to the effect that God is the Healer of sickness as well as of sin. Under the old dispensations this was abun- dantly and repeatedly set forth, even to the extent of a special direction for an " atonement " offering in the case of many diseases. Under the new dispensation, this feature of physical healing was most particularly emphasized, in word and deed ; and we have the special assurance that Jesus came to fulfill the law and not to destroy it. The Scriptures for the vicarious Atonement for sin are no more ex- plicit than those for sickness ; the same words or phrases being used for both. Jesus is positively said to have borne our sins and our diseases ; and this statement is abundantly exemplified and expounded, as we have seen. We must exercise sanctified common sense and not fly to the extreme of expecting God to enable us to bid defiance to the laws of health, unless most unmistakably led of the Spirit to do so temporarily. Such leading is rare. The devil is a beaten foe, and does not know half as much as we have supposed. He is not God, and cannot tell the future. Nevertheless he must not be despised, but ever regarded as an enemy whom only Jesus can overcome. Close communion with God develops the faculty of receiving actual life for soul and body, an inspiration or in-breathing of the lie of Jesus. And this life becomes a " well of water springing up into everlastkig life." HEALING OF BODILY DISEASE. 167 Jesus started His church with a double charter which has never been revoked. \ Preach the gospel and heal the sick." The Apostles set the example of asking for "signs and wonders" to attend their work; and Paul distinctly enjoins the church to " covet " these miraculous gifts " earnestly," while James plainly directs their use in the healing of " any sick." Sickness may be sometimes a means of grace. So may trials arise from others' sins. Indeed " thine own wickedness shall correct thee." (Jer. ii. 19). Obviously then this does not make sickness a good thing. The " body is for the Lord," and is not a worthless lump of clay. If a human body was good enough for the Son of God, we ought not to com- plain of ours. All sickness was and is included under the " curse of the law." This is again and again declared in Scripture. But " Christ hath redeemed us from the curse of the law, being made a curse for us" Either this declar- ation is false, or Jesus bore my disease for me, just as he bore my sins. If I am compelled to bear them also, then His work was incomplete. But He declared, with his dying breath, " It is finished." The miracles of Jesus were not merely to prove His divinity, but were the natural outflow of that divinity, when brought into close contact with suffering humanity ; and their continuance testifies to the Headship of the risen Saviour in His connection with the Church. He who " touches " Jesus, always receives life. Satan could not inflict sickness upon Job till God gave His permission ; and this permission was given solely to lead Job to a deeper death of self. As soon as the lesson was learned, the sickness was taken away. So we can be sure that God will not allow Satan to whip us after we have apprehended and received the intended instruction. " Before I was afflicted I went astray, but now have I kept thy word." — Ps. cxix. 67. The body, which gives us so much trouble, is not the body of flesh, but the " body of sin." When this is crucified we can live the resurrec- tion life in Christ, and the body of flesh will be in perfect accord with the divine will. (The dietary laws of Moses are for our good to-day, just as much as they were for the Jews. He who thinks he can slight the stomach, as of small account, opens a thousand doors to disease and suffering. The devil kills a great many good people long " before their time." Evil is always ready to come. God " sends " it by simply withdraw- ing the hedge he sets about us. Healing may be instantaneous, but is more likely to be gradual, because of the imperfect consecration and faith in so many patients. Gradual restoration gives the opportunity for education. A sin which has caused sickness is necessarily forgiven when the dis- ease is removed. This James specially declares, v. 15. There is no more necessity for us to be sick than to sin. If then we 168 DIVINE HEALING. are wholly the Lord's, and rest in His Word, we may enjoy health of body and of soul. This requires the closest attention to the voice of God. We must not dare to slight the least of His commands. There are no little things in the life of faith. And we must give God the glory. We may be tempted with sickness, just as we are tempted with sin. By faith in Jesus one may be resisted just as well as the other. The temp- tation will then be useful, and we may " count it all joy." Paul's " vile body " was simply his body in a " low. estate," — not yet glorified. Trophimus was undoubtedly healed, but not until he was separated from Paul, according to the divine purpose. Paul's thorn in the flesh, if a sickness, was certainly from the devil. It did not hinder his work, and there can be no doubt it was removed by the power of God alone. This thing was allowed as a precautionary measure, to teach him the deepest humility, and of course was removed when the lesson was learned. Spiritual blessings invariably precede or accompany bodily healing. Faith is always the vehicle for God's bounty. ^Chastening" requires the presence of Satan. There are no tears in heaven, no " chastening," no trials. Sickness, death and sin are always unrelenting enemies, and emanate from the devil. Divine-healing does not affect the necessity of dying, provided our time arrives before the Bridegroom cometh. We are not, however, to look for death as a friend, but earnestly "hasten the coming of the Lord," keeping the glorious possibility of translation constantly before our eyes. ^ Apostolic gifts cease only from lack of apostolic faith. \ "The days of miracles have not passed. On the contrary we may ex- pect greater wonders than the world has ever seen, for such is the express declaration of the Word. The day of the Lord hasteth greatly, and the miracles preceding and attending His second advent will be more remark- ble than anything ever recorded in the past. The supernatural always slumbers when faith lies sleeping, or dead. The only "means" needed for the sick, are the Scriptural ones of " laying on of hands, anointing with oil," and " the prayer of faith." The Bible never advises us to trust in any one or anything but in God. He who would know God's power must walk humbly in God's pathway. Those who reject God's ways are influenced by ignorance, or by the idea that they are wiser than the written Word ; by pride, or by unbelief. Like the Jews they become very angry when told the plain truth con- cerning themselves. There is not the faintest hint in Scripture that oil was commanded or used as a medicine, rather than as a symbol. We have abundant testi- mony to the existence of thousands of remedies at the beginning of the Christian era. The "Elders of the Church" are God made Elders, and not merely or- HEALING OF BODIL Y DISEASE. 169 darned of man. Before proceeding in any special work for God, we should be very sure that we are called of the Spirit, and that we are in no way influenced by personal ambition. There is no doubt of the existence of " gifts of healing " in the church to-day. These gifts never were exercised at the discretion of the possessor, nor ever used for the mere purpose of proving anything for the benefit of unbelievers of any grade. The foundation of the doctrine of faith-healing is the "Word of God, and not visible results. Apparent failures count for nothing. " Heaven and earth shall pass away, but my word shall never pass away." The devil is the sole author of the notion that he cannot now "possess" men's bodies, as in former times. He is very anxious to have men think lightly of him. Despising an enemy gives him a great advantage. That was how David came to kill Goliath. Paul's experience with his thorn, like Job's sickness, is not an excep- tion, but a representative case. Both are paralleled constantly in indi- vidual cases to-day. God always honors faith, even if it be clouded and enveloped in igno- rance. It is " according to thy faith," not according to the faith of Moses or the apostles. Each man's faith is his own, and no matter how ignorant, if he trusts God, God saves him. See the case of Kabab and that of Naaman. We can glorify God in sickness by showing His wonderful power to sustain ; but we can glorify Him better by giving an opportunity for His delivering power. Jesus came to preach " deliverance to the captives" not exactly to feed them in prison. A long continued affliction may indi- cate an obstinate refusal to follow Jesus entirely. It is just as possible to refuse the passage of Jordan for sickness, and to be turned back to struggle with disease and to die in the wilderness of affliction, as this experience is possible in spiritual matters. We must walk in the fire in this world, but if Jesus walks with us, the smell of fire need not pass upon us. God's rod is a rod of power and deliverance, as well as of destroying might. There is a law of life, as well as a law of death. When we talk of the law, we should remember the life side as well as the other. God condemns according to one, and saves by the other. (Let people who believe it is God's will that they shall be sick, prove their belief by relinquishing all efforts to get well ; give up their medi- cines and save the money spent on physicians.^ The way to find God's will is to read His Word, in the Spirit of Paul, " believing all things which are written in the law and the prophets." — Acts xxiv. 14. tThe petition " Thy will be done," can only be perfectly offered by one whose«spirit, soul and body have been placed absolutely in Jesus' hancte. \ " Signs " never have followed, and never can follow those who do 170 DIVINE HEALING. not believe in the " signs. " They follow those who, like the apostles, pray for God's miraculous power, and heartily believe it will be mani- fested. The evidences of miraculous power always multiply when faith becomes concentrated, simple and_absolute. God may use an infinite variety of agents or laws for the recovery of the sick. He may use the patients' imagination or anything else. The only question is, who produced the effect \ If God did it He should have the glory. A miracle is not a violation of natural law, but the superposition of another law. God's laws are never violated ; they cannot be. It is a natural law that anything material will be attracted towards the earth. An inflated baloon, however, leaves the earth, but not in violation of gravitation. On the contrary it is because of gravitation drawing down the heavier air all around the balloon. The balloon is attracted, according to law ; but another law steps in, and through their combination a very different effect is produced. (The proper definition of a miracle is, anything which transcends human power. \ It would be just as great a miracle for a man to jump one hundred feet as one million miles, because both are absolutely im- possible to man. /All the talk about a miracle being a reversal of some great natural law is fundamentally absurd. There is every reason to believe that natural laws are never reversed, but only modified through combina- tions with other laws. The idea that a miracle consists in the performance of inherent impossibilities is most absurd of all. God is the perfection of harmony and equity. Two and two, added together, give four. This is truth ; and as God, who changes not, is, or holds the essence of truth, we simply testify to this attribute when we say no miracle can or will ever change this numerical relation. Thoughtful men need to open their eyes to this fact. God answers prayer through the operations of law. Indeed He has established the law of prayer ; " If we ask : any- thing according to his will, he heareth us. " If He heals the sick, it is through and according to law. If He opens a pathway through the sea it is by the operation of law. (Ex. xix. 21). If mighty changes are made in the topography of a continent, such as those prophesied in Zech. xiv. 4, it will be according to law. A few years, ago a mountain split in two in far distant Alaska ; and a dozen mountains rose out of the waters of of the straits of Sunda. Wherein will the dividing of the Mount of Olives be more distinctly miraculous than these ? We cannot tell how the bones of a child are formed, nor how the acorn expands into the oak ; but we know both, are facts. So far as we are concerned they are just as miraculous as the instantaneous restoration of the withered arm. Why should we undertake to make time the test of the miraculous, when the Actor is He with whom " a day is as a thousand years, and a thousand years as one day ?" n/ HEALING OF BODILY DISEASE 171 The only foundation for Divine healing is in the written Word ; not in cases or "phenomena." There are always abuses of every good thing. We must not be discouraged if the answer appears to be delayed, but diligently seek for possible hinderances in ourselves. u Though it tarry, wait for it, for it will surely come. " Healing in Scripture avas not al- ways instantaneous. It is,* moreover, extremely probable, that the most remarkable cases were narrated in detail. We may be gradually healed because of imperfect faith, incomplete consecration, or heedlessness of the Spirit's leadings. The church is sadly in need of Quadrangular Christians : those who have found out that Salvation has four sides — committed sin, inbred sin, mental trouble and bodily sickness. The church, like the apostles, can not cast out devils or perform other wonderful works, because of unbelief. The average Christian misses the rounded experience of the saints solely through unbelief. He will not believe it to be his duty to at once consecrate everything to God ; or he will not believe God's promises to be in the present tense. The way to " hasten the coming of the Lord, '' is to really believe He is coming, and to act accordingly. The day is drawing near when faith will be necessary to a part in the first resurrection. ( Even translation will be through and according to the law of faith. He that believes that Jesus is not coming, however devout he may be, will surely be left behind. The wise virgins were those who watched. Watching means t expecting. If the world is to be converted, apostolic faith and power are needed. When Satan says " The day of miracles has passed" he means to insin- uate that God is dead. He chuckles prodigiously over any departure from a supernatural faith in a supernatural God, ever present and ready to literally perform His promises. Holiness is undoubtedly much more important than bodily healing; but we should never forget that the " day of our redemption " will never come till each " spirit, soul, and body" is " sanctified wholly" from every touch of evil. Beloved, let us not be left behind for want of asking. Let us pray for grace, for faith, for power, for love, for fire, and even for the miracu- lous manifestations of a miraculous Saviour, that we may " speak the word with all boldness," and that men, especially Christians, may be .con- vinced that our " glorious Lord " is not chained by His own decrees, nor disposed to alter the meaning of His own language. Finally ; I am " preaching peace by Jesus Christ^— (Acts x. 36.) Peace from all sin. Not a rest from conflict, but a rest from^defeat. Peace from all sickness, yes, peace from all inward taint of evil. " Preaching peace b}^ Jesus Christ." What a glorious Saviour we have ! What a perfect sal- vation ! How transcendent His glory ! how deep His mercy ! how un- 172 DIVINE EEAIING. searchable His love ! How free is His grace ! how boundless His compas- sion ! how inexhaustible His resources ! how enduring his promises ! "The eternal God is thy refuge., and underneath are the everlasting arms." — (Deut. xxxiii. 27.) How strong are those arms ! How mighty is His power ! Jesus paid it all, all the debt I owe ; then why should I be striving to pay a portion of it over again ? I fly to the mighty Jesus ; to Him who has " all power in heaven and earth," and I find " perfect peace " when my "mind is stayed " upon Him alone. I do not find this feace perfect when I " put confidence in men" for a portion of my safety, want Jesus to have all the glory, and so I trust the "everlasting arms" to hold me without tying myself up by means of man's devising. Thus I have peace. And oh ! such peace ! How profound ; how unfathom- able ! " Preaching peace by Jesus Christ." Praise the Lord for what follows. Peter adds, " He is Lord of all." Yes, I am determined He shall be the Lord of all. " That word, I. say, ye know, which was pub- lished throughout all Judea, and began from Galilee, after the baptism which John preached ; How God anointed Jesus of Nazareth with the ^.Holy Ghost and with power / who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he didP This is the kind of peace I preach. Peace that brings freedom from the touch of the devil. How glorious it is to know Jesus as a perfect Saviour in the present tense ! " My soul doth magnify the Lord " (Luke i. 46) for all His benefits toward me. " He hath given me rest round about." " He loved my soul from the pit of corruption." — (Isa. xxxviii. 17, margin). " God is the Lord which hath showed us light." — Ps. cxviii. 27. " Light is sown for the righteous, and gladness for the upright in heart."— -Ps. xcvii. 11. "For the Lord God is a sun and shield; the Lord will give grace and glory ; no good thing will He withhold from them that walk uprightly." — Ps. lxxiii. 23. " I will go in the strength of the Lord."— Ps. lxxi. 16. " Let God be magnified."— Ps. lxx. 4. "The God of Israel is He that giveth strength and power unto His people." " Unto God the Lord belong the issues from death."— Ps. lxviii. 35, 20. " O bless our God which holdeth our soul in life." — Ps. lxvi. 9. " O Thou that hearest prayer, unto Thee shall all flesh come." — Ps. lxv. 2. " I will cry unto God most high ; unto God who performeth all things for me." — Ps. lvii. 2. "It is better to trust in the Lord than to put confidence in man." — Ps. cxviii. 8. " Thy God hath commanded thy strength." — Ps. lxviii. 28. " Call upon me in the day of trouble ; I will deliver thee, and thou shalt glorify me." — Ps. 1. 15. " I will praise Thee forever, because Thou hast done it." — Ps. lii. 9. "Come and hear, all ye that fear God, and I will declare what He hath done for my soul." — Ps. lxvi. 16. " For this God is our God forever and ever ; He will be our guide even unto death." — Ps. xlviii. 14. " O clap your hands all ye people ; shout unto God with the voice of triumph." — Ps. xlvii. 1. HEALING OF BODILY DISEASE. 173 Oh, this peace ! how it deepens and broadens and flows ! — Isa. xlviii. 18, and xxvi. 3, and lxvi. 12 ; rs. cxix. 165 ; John xiv. 27. "MY PEACE." When Peace like a river flows over my soul, Away, to the darkness infernal, My troubles, my cares, and infirmities roll; I bathe in the waters eternal. I drink from the river of life, as it flows Straight down from the city resplendent; The Peace of my soul toward infinitude grows, My joy is supreme and transcendent. "O not as the world giveth, give I to thee;" My Jesus, the only Peace-Giver, Thy Spirit alone bringeth sweet liberty; "My Peace" floweth on like a river. "My Peace," — what a token of infinite Love, My deepest devotion commanding; Unchanging, and pure, gracious Heavenly Dove, "My Peace" passeth all understanding. "My Peace" like a river flows over my soul, No shadow my path is o'er-casting; But billows of light in omnipotence roll, I joy in the life everlasting. My mind, ever stayed, dearest Lord, upon Thee, Beside the still waters I'm growing; I'm trusting, rejoicing, restful, and free, "My Peace" like a river is flowing. " Glory to God in the highest, and on earth, peace, good will to men." — Luke ii. 14. " His name shall be called "Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace." — Isa. ix. 6. " Beloved now are we the sons of God." Let us claim our heritage, for our Father saith " all that I have is thine." Let us be Quadrangular Christians. "Let Everything that Hath Breath Praise the Lord." 174 DIVINE HEALING. APPENDIX A. John Wesley on Divine Healing. " Is any among you sick let him call for the elders of the church, and let them pray over him, having anointed him with oil in the name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him." James v. 14, 15. " This single conspicuous gift, which Christ committed to his apostles (Mark vi. 13) remained in the church long after the miraculous gifts were withdrawn. Indeed, it seems to have been designed to remain always, and St. James directs the eld ers > who were the most, if not the only gifted men, to administer it. (This was the whole process of physic in the Christian church till it was lost through unbelief. That novel invention among the Komanists, practiced not for cure, but where life is despaired of, bears no resemblance to this. " And the prayer of faith shall save the sick. From his sickness ; and if any sin be the occasion of his sickness, it shall be forgiven him." — Wesley's Notes on New Testament. "Sunday, May 10, 1741. — But at our love feast which followed, besides the pain in my back and head, and the fever which still continued upon me, just as I began to pray,' I was seized with such a cough that I could hardly speak. At the same time came strongly into my mind — ' these signs shall follow them that believe.' I called on Jesus, aloud, ' to increase my faith' and to ' confirm the word of his grace.' While I was speaking my pain vanished away, the fever left me, my bodily strength returned, and for many weeks I felt neither weakness nor pain. 'LTnto Thee O Lord, do I give thanks.' " — Wesley's Journal, Yol. I. p. 210. " Wednesday, November 12, 1746. — In the evening at the chapel my teeth pained me very much. In coming home Mr. Spear gave mean account of the rupture he had had for some years ; which, after the most eminent physicians had declared it incurable, was perfectly cured in a moment. I prayed with submission to the will of God. My pain ceased and returned no more." — Journal, Yol. I. p. 382. " Tuesday, April 6, 1756. — One was informing me of an eminent instance of the power of faith. ' Many years ago,' said she, ' I fell and sprained my ankle so that I never expected it would be quite well. Seven years since, last September, I was coming home from the preaching on a very dark night, and stumbling over a piece of wood, fell with the whole weight of my body upon my lame foot. I thought, ' O, I shall not be able to hear thy word again for many weeks.' Immediately a voice went through my heart, ' Name the name of Jesus, and thou shalt stand.' I leaped up and stretched out my foot and said, i Lord Jesus Christ, I name HEALING OF BODILY DISEASE. 175 thy name ; let me stand.' And my pain ceased and I stood up, and my foot was as strong as ever." — Journal, Yol. I. p. 599, 600. " Monday, May 2, 1757. — An account of a widely different nature, 1 received about this time, from Ireland: — Thomas B., about three miles from Tyrrel's Pass, was at the point of death from a violent rupture; while they were praying for him in the societies, he was at once restored to perfect health." — Journal, Yol. I. p. 630. In the second volume of his Journal, on Saturday, December 27, 1761, he records the case of Mary Speciah, who was at once healed of several tumors in the breast, in answer to prayer. Upon this case Mr. Wesley makes the following comment: — "Now here are plain facts: 1. She was ill. 2. She is well. 3. She became so in a moment. Which of these can with modesty be denied ? " On Sunday, May 17, 1772, he writes: — "Dr. Hamilton brought with him Dr. Munroe and Dr. Gregory. They satisfied me what my disorder was, and told me there was but one method of cure. Perhaps but one natural one ; but I think that God has more than one method of healing either the soul or the body." — Journal, Yol. II. p. 373. " Friday, July 26, 1772. — The next day I read over Mr. Eilse's ingen- ious ' Treaties on the Hydrocele.' He supposes the best cure is by a seton or caustic, but I am not inclined to try either of them. I know a Physi- cian that has a shorter cure than either one or the other." — Journal, Yol. II. p. 381. " Wednesday, May 24, 1782. — Mr. Floyd lay in a high fever, almost dead for want of sleep. This was prevented by the pain in one of his feet, which was much swelled, and so sore it could not be touched. We joined in prayer that God would fulfill his Word and give his beloved sleep. Presently the swelling, the soreness, the pain, were gone, and he had a good night's rest." — Journal, Yol. II. p. 559. On Thursday, October 15, 1787, he records the case of Mr. Kingsford, who was healed in answer to prayer of a malady of many years, continu ance. On Thursday, October 7, 1790, he narrates the case of Mrs. Jones, who, after having been confined to her bed for two months with a most severe case of Prolapsus uteri, helpless and hopeless, was immediately cured upon commending her case to the Lord, and adds, " I think our Lord never wrought a plainer miracle, even in the days of his flesh." " I was desired to visit one who was eminently pious, but had now been confined to her bed for several months, and was utterly unable to raise herself up. She desired us to pray that the chain might be broken. A few of us prayed in faith. Presently she rose up, dressed herself, came down stairs, and I believe had no further complaint." " My old disorder returned as violent as ever. A thought came into my mind, ' Why do I not apply to God in the beginning, rather than in 176 DIVINE HEALING. the end of my iliness % ' I did so and found immediate relief, so that I needed no further medicine." " My horse was exceeding lame, and my head ached more than it had done for some months. (What I here aver is the naked fact. Let every man account for it as he sees good.) I then thought, 'Cannot God heal either man or beast by any means or without any? ' Immediately my weariness and headache ceased, and my horse's lameness in the same in- stant ; nor did he halt any more either that day or the next. A very odd accident this also." "When I came home they told me the physician said he did not ex- pect Mr. Myrick would live till morning. I went to him, but his pulse was gone. He had been speechless and senseless for some time. A few of us immediately joined in prayer. (I relate the naked fact.) Before we had done, his sense and speech returned. Now, he that will account for this by natural causes, has my free leave ; but I choose to say, This is the power of God." Sunday, July 1, 1759. — " While the society was gathering, I went to a young woman, who was some days since struck with what they called madness ; and so it was, but a diabolical madness, as plainly appeared from numerous circumstances : however, after we had been at prayer, she fell asleep, and never raged or blasphemed after." Monday, July 2. — I rode to Durham, and went at once to the meadow by the river side, where I preached two years ago. The congregation was now larger by one-half ; but the sun was so scorching hot upon my head, that I was scarce able to speak. I paused a little, and desired that God would provide us a covering, if it was for his glory. In a moment it was done ; a cloud covered the sun, which troubled us no more. Ought voluntary humility to conceal these palpable proofs, that God still answereth prayer % " — Vol. IV. p. 31. Tuesday, July 17. — " I had been very ill the preceding week: where- fore last night I had recourse to God in prayer ; and this morning, instead of rising with difficulty at eight or nine, as I had usually done, I rose with ease at five ; and instead of losing my strength in a mile or two, I walked eighteen without weakness or weariness." — Yol. IY. p. 37. Wed., July 18. — "The work of God, however, quickly began among them that were serious ; while not a few endeavored to make sport, by mimicking gestures of them that were wounded. . . . However, in a while many of the scoffers were weary and went away, the rest con- tinued as insensible as before. I had long been walking round the mul- titude, feeling a Jealousy for my God ; and praying Him to make the place of His feet glorious. My patience at last began to fail, and I prayed, ' O King of glory, break some them in pieces, but let it be to the saving of their souls !' I had but just spoke, when I heard a dreadful noise on the farther side of the congregation; and, turning thither, saw Thomas Skinner coming forward, the most horrible human figure I ever saw. His large HEALING OF BODIL Y DISEASE. 177 wig and hair were coal black ; his face distorted beyond all description ; he roared incessantly, throwing and clapping his hands together with his whole force. Several were terrified, and hasted out of his way. I was glad to hear him, after a while, pray aloud. JSTot a few of the triflers frew serious, while his kindred and acquaintances were very unwilling to elieve even their own eyes and ears. They would have got him away, but he fell to the earth, crying, ' My burden ! * My burden ! I cannot bear it ! ' . . . His agonies lasted some hours ; then his body and soul were eased." Vol. fv. p. 38. Sat, Jan. 30. — "Walking between one and two in the morning I observed a bright light shine upon the chapel. I easily concluded there was a fire near ; probably in the adjoining timber yard. If so ' I knew it would soon lay us in ashes. I first called all the family to prayer, then going out, we found the fire about a hundred yards off, and had broke out while the wind was in the south. But a sailor cried out ' H'vast ! ' H'vast ! ' the wind is turned in a moment ! " So it did, to the west, while we were at prayer, and so drove the flames from us. "We then thankfully returned, and I rested well the residue of the night. 1 ' Yol. IV. p. 537. APPENDIX B. The Case of Mrs. Rebecca S. Fkavel. Only the merest outline of this case can be given here. Liquor was the cause of the trouble. Sometime in 1875 this lady was attacked because she would not deny her religious convictions, and most horribly injured. She was choked into insensibility, her back broken, the bones of the legs broken, the right hip and right shoulder dislocated, and her whole body covered with terrible bruises. In this condition, when the merest spark of life remained, after being examined by several physicians who refused to attempt to do anything for her, she was raised up by the power of God alone, and walked, besides using her right hand in signing her name, within twenty-four hours after the injuries were inflicted. Many of her friends and acquaintances, near Cincinnati, Ohio, were and are familiar with these facts, and medical testimony was given under oath concerning her injured condition. I am personally acquainted with the lady, and have had the privilege of meeting with several of her intimate friends. The evidence in the case is full, clear and voluminous, and no hasty sketch like this can begin to give any idea of the wonderful and continued manifesta- tions of God's hand in her experience. 178 DIVINE HEALING. APPENDIX C. Theosophy aitd Esoteric Eeligions. ,_ The educated world is filled with strange doctrines and writings. The past is being resurrected in a way that would have appeared incredible a few years ago. If any man had appeared as a prophet at the close of the civil war, and predicted that in less than twenty years thousands of edu- cated men and women in the United States, England, the Continent and in India, would be positive outspoken advocates of Buddhism, that they would teach and believe that man's soul passes through an infinity of in- carnations or transmigrations, and that by becoming an " adept " through fasting, absolute continence (" forbidding to marry "), and the refusal to eat any animal food (" commanding to abstain from meats," 1 Tim. ii.) a man may be able to recover the recollection of his previous incarnations — that they would talk of "astral spirits" and " compel their souls" to go to any part of the universe at will, a la mesmeric mediums — that they would sink the Eternal Son of God to a level with a vast crowd of " Christ's," or those who have in any age " suffered for humanity," — that they would deny utterly the vicarious atonement and scoff at the blood, prating of a general state of " at-one-ment," with the supreme powers of the universe stained by discipline and the " knowledge of the truth ;" not obtained as a " free gift,"— that they would proclaim to the world that the Bible is a very limited record of truth, and that the real custodians of the "higher mysteries" have been, not the Prophets, not the Apostles, not Jesus Christ, but the disciples and priests of Buddha, and especially a certain set of mystics avowed to be secluded in the mountains of Thibet, and only to be found and approached by an initiate, — that they would revive and rehash the " philosophies " of the Bosicrucians, the Fire- wor- shippers, the Stoics, the Gnostics, and other ancient errors, mixing in a liberal supply of the Canaanitish worship of the " host of heaven r ' (always in Scripture referring to the demons or "gods") — that they would prate of " spiritual affinities," between men and women, write and talk of the exaltation of woman, the advent of a " Female Messiah," — the " Second Eve," who is to save the world, — that they would darkly whisper of a strange form of "spiritual t adultery," of the possibility, for women at least and perhaps for some men^of enjoying a sexual gratification with unseen beings, thus reviving the frightful sins of Canaan when we read of women who were "the mistress of" a demon" (1 Sam. xxviii, 7 Hebrew), and yet teaching this horrible depravity under the guise of a mystical interpreta- tion of Solomon's Song, — that they would start publication houses under the name of " Culture," and issue books professing to be the depositories of all " vvath. " as preserved by the " mystics," — that " esoteric " religion would be held up as vastly superior to the simple religion of the cross. HEALING OF BODILY DISEASE. 179 intelligible to a child as well as a scholar, — that they would fill the peri- odicals of the day with articles and advertisements of the new-old relig- ion, — that they would openly publish and commend the theory and prac- tice of the "occult arts," — that they — but merciful and long-suffering God! can'st tnou endure much longer? If, I say such a prophet had appeared twenty years ago, who would have believed him \ Indeed who can credit the statement that these awful things are now received and taught by multitudes all over Christendom ? nevertheless, it is trice. For years I have seen a rising tide of this filth of perdition, sweeping up and around our people, and bearing many, many Christians away upon its deceitful flood. Understand that all these works and books begin with accepted truth, and thus win assent : but soon the poison appears, skilfully interwoven with truth, until at last the mask is dropped entirely. The anonymous authors of " The Perfect "Way, or The Finding of Christ" do not tell the reader in the first chapter that " Jesus Christ could never hcuve been but for Buddha, " but they write it down plainly enough after two nundred .pages of arch seduction unrivalled since the " days of Noah/' The "Mmd Cure, and Christian Science, do not teach at first that by Jesus' death comes no virtue • but they teach it plainly enough at last, and m their monthly journals scoff and sneer at the idea of God u getting His fill of plenty of blood." Oahspe, or the IN ew Bible The Book of Life by Sidartha ; The Per- fect Way or The Finding of Christ : Esoteric Buddhism ; The Esoteric Magazine* Occultism and the Mystic Arts; Theosophy by Madame BlavatSky . The Christian Science Magazine ; these, and many other pub- lications, swarm all around us. The bottomless pit is open and the entire brood of hell seems determined to sweep out upon the human race. Every one of these works without exception, no matter how high sound- ing may be its opening passages, carries a sting in its tail — (Eev. ix. 10). Every one without exception makes war upon the fundamental truths of our holy religion — the Blood of Jesus Christ, the atoning sacrifice for sin. Every one of these, without exception, is a part of the very spawn of hell. Many of the ablest scholars have testified in amazement that such works as Oahspe, and The Book of Life, could not have been written by any one man ; that no single individual could gather such stores of knowledge. Be this as it may in our days "knowledge shall be increased" — (Dan. xii. 4), and unfortunately such knowledge " puffeth up " — (1 Cor. viii. I), and whether human or devilish it is all bent to the one end of uplifting man, and pulling down Jesus. Those who u lack understanding " are deceived. " To trhe law and the testimony," (not to the priests of Buddha), " if they speak not according to this word, it is because there is no light in them " — (Isa. viii. 20). " The knowledge of the holy is understanding," and that knowledge leads to faith. And when men talk of " new light for this age," let us remejnber 180 DIVINE HEALING. that the Spirit's office is to bring to mind what has been said, not to trans- cend the written word ; and that for the last times, not "not new light," but great darkness is predicted. Finally, remember that, "Faith cometh by hearing, and hearing by The Word of God — (Eom. x. 17). APPENDIX D. My Confession. " In all thy ways acknowledge Him, and He shall direct thy paths." — Prov. iii. 6. For several years I have longed to write this little book. When I was led to surrender my whole soul and body into the Lord's hands, I found Him abundantly able to save to the uttermost. My God, for Christ's sake, forgave me all my sins, cleansed me from all unrighteousness, and healed my body of mortal disease, as related in the tract, Miracles of Healing. This was in September, 1879. As the months went by, a thought slowly formed itself in my mind. It seemed exceedingly radical ; different from every idea and belief of my life ; widely at variance with the accepted views of Christians, and, on the whole, rather a dangerous matter. But I could not get away from it ; so I took it to the Lord, and earnestly prayed for His guidance, and for the light of the Word. The more I prayed and studied, the deeper became i the conviction that the thing was of the Lord. At last, I ventured to speak about it to a few friends, and together we talked it over, only to deepen the impression al- ready formed. This thought was, that the Church has been hmiting the atonement of Jesus Christ. Do not start, dear reader. There is no doctrine of destitution hidden here. I believe that Jesus died only for the " Whosoever will." I began to believe that my Divine Master not only took upon himself my sins, but also bore my bodily sicknesses, and that I mi^ht, through simple faith, be free from the latter, just as well as from the former. To the man who believes that he must continue to sin as long as life lasts, there can be no parallelism of course ; but, I had come to see that my Jesus is able and willing to save me from my sins, and was trusting Him for it. He had forgiven me my past offences, and He had healed my past sickness — heart disease. I was trusting Him to keep me from sinning ; then why not trust Him to keep me from being sick, if Matt. viii. 17 and Psalm ciii. 3 have any present application ? The great question was, " Is it the truth ?" How I prayed the dear Lord to keep me from error ! There was not a single published word upon the subject, for the literature of Divine-healing was confined to Dr. Cullis' first volume of " Faith Cures," and " Dorothea Trudel ;" beside mch more general works as Horace Bushnell's "Mature and the Super- HEALING OF BODIL Y DISEASE. 181 natural." I could not, therefore, get any help from man, and this fact threw me absolutely on God. I trusted in Him, and strove hard not to lean to my own understanding. But, in this way at least, I did not publicly acknowledge Him ; that is I did not profess my faith on the sub- ject. In the course of two years, however, I was led into a firm belief ; and then the conviction grew upon me that I must make public confession. At this point the devil was ready. He said, "Now if you do profess such a thing, even if it is true, you will not have strong enough faith ; you will get sick immediately ; and bring the profession into disgrace, and yourself to confusion." I only prayed, O Lord, make me sure of the truth, and I will confess it ; I have nothing to do with consequences ; that is Thy part. W ell, Jesus made me sure, and about two years ago 1 publicly an- nounced my belief , in a meeting held in St. George's Hall, in Philadelphia. A very short time before this confession I was attacked with severe griping pains and internal disorder. I resisted in faith, and called on my friend and brother in Christ, G. "W*. McCalla. He laid hands on me, anointing me with oil in the name of the Lord ; we both claimed immediate deliverance from the threatened trouble, and the Lord entirely healed me. In order to prevent my profession of faith, however, the devil referred to this attack. He argued m this wise : " It is true that you have not been sick of any account these two years and more, but you have had slight attacks of cold, etc. Now you had better not take such radical ground, for if you do you will be sure to catch a heavy cold ; you know you always have one or two in a winter, and thus you will get into trouble." I said, " Jesus has the keeping part, I have the believing and confessing." So the rubicon was crossed, and the declaration of my faith made public to a few. At that time I wanted to write something on the sub- ject, but for various reasons it was not done. And now, after two years of trusting and keeping, I begin to write down what I believe God has done for my soul and body. Meanwhile several have spoken and written this very item of faith — the keeping power of Jesus to save from bodily sickness ; but it is a matter of regret that some of these have been led into the mistake of disregarding all natural laws, maintaining that a man need scarcely sleep or eat if the work of the Lord presses upon him ; but that God is bound to take care of him through any amount of physical exertion. This I apprehend to be a grave error. Moses and Elijah fasted forty days and nights, but in each case a special, clear, and unmistakable manifestation of God's hand and will made the way plain before them. If the Lord wants me to work for days without natural rest, He will make the duty plain by supernatural indications. When He does so, I will work, and trust Him for the consequences. This, then, is my confession. 1 believe that Jesus u bare my sins — all of them — in his own body on the tree ;" and I believe that " he took my infirmities, and bore my sicknesses." Now if He bore them for me, I 182 DIVINE HEALING. am not necessarily obliged to carry them myself ; so I just believe it and cry, from my inmost being, Praise the Lord ! Of course, I know that I am professing faith in an item of experience which can not be hidden from the eyes of those about me. A man may sin and feel condemned in his own heart, and no one know anything about it ; but he can not be seriously ill witnout the fact becoming apparent. All this I have counted. That is I have counted it all over into the hands of my Saviour and Physi- cian. I have nothing to do with the future ; I live by present breath for the body, and present faith for the soul. But I do boldly avow my belief that Sin and Sickness are from the devil / while Holiness and Health are from God. If I sin, it is because the devil gets the advantage m my soul, and if I am sick, it is because he gets the advantage in my body. From many sins no sickness directly results, and many sicknesses, like those of Job and the man born blind, are not the direct consequences of sins. But all the same the devil gets the advantage in the body. In neither case, however, does any absolute necessity exist. This little book, the writing of which has been singularly blessed to my own soul and body, is now committed to the work which Jesus may have for it to do. And to His name be all the praise ! Pennsylvania Military Academy, March, 1884. Just three years after the writing of the above I was taken with a severe attack of brain prostration. With the greatest difficulty I con- tinued in my college work in addition to my editorial labors on "The Kingdom." For eight years I had been incessantly at work, and always using the brain. This was a mistake — an honest one, for I really did not think I was overworking ; but it was necessary for me to learn a lesson in the school of health. July 14, 1887, at Mountain Lake Park camp meeting, in answer to prayer by Mrs. Hammer, Mrs. Sharpe, Mrs.Denman, and Rev. Stephen Merritt, according to Mark xvi. 18, the Lord was graciously pleased to entirely heal me, so that I was enabled to endure the severe exertion of camp preaching without the least evil result. In the light of the reasons and conditions developed in this book, such experiences will offer no argument against the Scriptural doctrine of Divine-healing. The conditions laid down for our observance are very particular and absolutely rigid. These conditions have been overlooked by the majority in their eagerness to obtain the gift. It is ever so. "We are all apt to jump over the intervening objects in order to reach our aim, and all too frequently we thus leave dangerous foes in the rear, and our- selves unprotected from their assault. In revising this book I find these conditions all there, and clearly stated ; but not emphasized as they should be in order to guard against the weakness referred to. I therefore warn every reader to pay special attention to the conditions attached to the promises quoted from the Scriptures. By so doing you will escape the HEALING OF BODILY DISEASE. 183 error of man}'- critics who have written against our beliefs during the last five years. Yery many cases of healing have come to my knowledge as direct results from the reading of the first editions of this book, and some from my article in the Century magazine, for March, 18S7. But all such cases are directed into other channels, and a few which were embodied in former editions are omitted from this revision, for the reason that the only proper ground for this discussion lies in the Word of God. The old-time, cast-iron, fatalistic Calvinism arose from the too exclusive study of cases, i. e., the study of men and men's contradictory experiences. Arminianism on the other hand came from the study of the promises of God. Perhaps a careful combination may be advisable, but certain it is that he who studies cases of healing or salvation will soon find himself trembling upon the verge of fatalism, while he who studies the glorious "whosoever" will quickly throw wide all the possibilities of the vicarious Atonement to the race. Praise The Lord! Yabdville, New Jersey November 19, 1887. GLOSSARY OF SCRIPTURE TEXTS. Genesis. page i., 3 39 i., 29 79 iii., 16 80 xx., 7-17 32 xviii., 32 xviii., 14 24, 72 XX./.17 11, 68, 82 xxv.; 21 11, 32 xxx., 1-2 11, 32 1., 20 Ill Exodus. xv., 26 11, 32, 46,115 xix., 5-6 81 xix., 21 170 xxxiii., 22-25 12, 98 xxiii.,25 46 xxiii., 26 86 xxxiii., 25 93 xxxiii., 18-23 18, 23, 76 xxxiv., 6 76 Leviticus. xi., 77 xi., 44..... 79 xii., 6,28 79 xiii., 80 xiv., 80 xv., 77, 80 xv., 31 81 xxi., 80 xxvi., 15, 16 12 Numbers. xii., 13 12, 87 xvi., 47-48 12 xx., 12 106 sad., 34 xxvi., 3 , 12 Deuteronomy. page iii., 26 87 iv., 40 33 v., 29, 33 12 v., 16 «* 32 v., 33 33 v., 38 _.. 67 vi., 24 77 vii., 12,15 12, 33, 95, 98 vii., 9 95 vii., 15 46 viii., 3 50 xii., 25-28 33 xxii., 7 33 xxiii., 1 81 xxviii., 15-16 33 xxviii., 58-62 13, 67 xxix., 22-24 33 xxx., 6 , 24 xxx., 20 57 xxxi., 17 165 xxxii., 39 34, 46, 92 xxxiii., 27 172 xxxiv., 7 75 Joshua. xxiii., 14 12 1 Samuel. ii.,6 34,67 xxviii., 7 177 2 Samuel. xxiv., 25 12 1 Kings. iii., 14 85 viii., 37-39 82 viii., 56 12 xxii., 34-35 43 186 GLOSS ABY. 2 Kings. page iv.,40 90 v., 82 xx., 1-11 14, 120 xx., 5 82 xx., 12 14 2 Chbonicles. vi., 28-30 82 vii., 12-14. 35 vii., 13, 14 13 xvi., 12 83 xvi., 12, 13 14 xviii., 64, 67 xx., 15 14 xxiii., 31 14 xxx., 20 82 xxxii,, 31 36 Job. > . te.10 54,110 xiii.,4 83,100 xxxiii., 4 100 xxxiii., 14-30 14, 30, 174 xliii.,8 87 Psalms. vi., 2, 5,9, 36, 82 xxvii., 1 13, 82 xxx., 2, 3 13, 82 xxxiv., 7 54, 110 xxxiv., 19 69 xli., 2 36 xli., 3 13, 82 xlvii., 1 172 xlviii., 14 172 1., 15 172 liii., 9 172 lv., 22 82 lv., 23 86 lvii., 2 172 lx., 11 82 lxii., 22 89 lxiii., 23 172 lxv., 2 172 lxvi., 9 172 lxvi., 16 , 172 lxviiL, 20, 28, 35. . 172 lxx., 4 172 lxxi., 16 172 lxxvi., 10.,,... Ill lxxviii., 20-22. ... 36 xc, 3 67 XCr, 10 . ,r.. 86 Psalms. page xci., 1-6 13,69, 82 xci., 36 36 xcvii., 11 172 ciii., 2-5 13, 82 ciii., 2,3 21, 179 ciii., 3 26 ciii., 1-5 38 cv., 37 12,46, 95 cvii., 39 cvii., 20 47, 82 cxviii., 8 172 cxviii., 17 82 cxviii., 27 172 cxix., 67 167 cxix., 71 96 cxix., 165 172 cxxx., 8 21 Pbovebbs. iii., 6 178 iii., 7, 8 39 iv., 20,22 29, 39 ix., 11 29,40 x., 27 40 xii., 28 39 xiv.,27 40 xvi., 17 40 xvii., 22 83, 119 xxiii., 20 73 Song of Solomon 177 ECCLESIASTES. vii., 17 29, 90 vii., 12, 17 40 Isaiah. vii., 20 70 viii., 20 178 ix., 6 173 xxvi., 3 172 xxxiii., 24 40 xxxviii., 17 172 xl., 29-31 40 xliii., 25 21 xliv., 22 21 xlv.,7.. 64 xlviii., 18 172 liii 41 liii., 3, 4, 5, 10 14 liii., 6, 12 21 lvii., 18 47 lviii.,8 47, 100 lxvi., 12 „.„.„.. 172 GLOSS ABY. 187 Jeremiah. page vi., 7 43 viii., 22 47, 83 x., 19 43 xi., 1-10 96 xvii., 5-14 14, 47, 82 xxx., 13 83, 119 xxx., 17 47 xxxii., 27 14, 47, 73 xxxiii., 6 47, 82 xlvi., 11 47, 83, 119 EZEKIEL. xviii., 24 22 xxxiii., 12 22 xxxiv., 4-16 48, 82 xxxiv., 2-16 14, 97 xxxvi., 25-29 24 xlvii., 12 83, 119 Daniel. ix., 24 66 xii., 4 178 HOSEA. iv., 17 Ill MlCAH. vi., 13 14,48 vii., 19 21 Habakkuk. Hi., 19 48 Zechariah. iv., 10 96 Malachi. iv.,2 14,48,82 Matthew. i., 21 48 iv., 1-11 49 v., 17 113 vi., 24 73 viii., 16, 17 14, 41, 45, 93, 179 ix., 12 83 x., 1-12 51, 83, 115 xiv., 36 50 xvii., 20 53 xviii., 29 53 xxiv., 35 53 xxviii., 18, 20 84 xxviii., 19 17 Mark. page ii., 17 83 v., 68, 83 vi., 5 15, 51 vi., 12, 13 51 vi., 13 174 vii., 13 116 viii., 14-21 114 ix., 28, 29 53 xiii., 11 165 xvi., 17, 18 17, 52, 84, 114, 181 Luke. ii., 14 173 iv., 23 83 iv., 27 15 v., 31 83 viii., 43 83 ix., 1-6 51, 83 ix., 1-16 15 ix., 56 51 ix., 56 53 ix., 62 73 x., 1-19 15, 51, 83, 115 xiii., 11-17 65 xiv., 4, 5 65 John. i., 4 39 iv., 14 50 vi., 51 56 vi., 63 50 xi 109 xiv., 27 172 xv., 7 53 xvii., 15 54 xvii., 18 53 Acts. ii., 38 17 iv., 17 28 iv., 29, 30 15, 52, 54 x., 15 77 x., 36 171 x., 38 • 65 x., 48 17 xiii., 39 21 xix., 5 17 xix., 11, 12 120 xx., 31 103 xxiv., 14 89, 169 Romans. iii., 23-25 21 iv. 25 21 188 GLOSSARY. Romans. page vi.. 6 72 viii., 10-23 17, 73, 94 viii., 11 16 ix., 17 Ill x., 17 32, 178 xii., 1 73 xii., 3 84 xiv., 14 78 1 Corinthians. ii., 5 54, 84 iii., 16, 17 54, 74 iii., 22, 23 114 v., 13, 20... 74 v., 5 86 v. and vi 54 vi., 13 16, 74 vi., 19,20 55 viii., 1 178 x., 8 55 x., 13 24, 114 x., 25-27 78 xi., 1, 4, 16 102 xi., 30 16, 88 xii., 114 xii., 28 16, 84 xv., 23-32 18 xv., 44 55 2 Corinthians. i., 8-11 105 i., 20 . 18, 55, 84 ii., 14 24 iv., 8-11 105 v., 1-4 73 v., 7 56 vi., 4, 5, 9 105 x., 4, 5 24 x., 10, 11 104 xi., 15 69 xi., 30 103 xii., 9 . 73 Galatians. iii., 13 17, 56 iii., 17 95 iv., 13, 14 103 i., 14 16 ii., 5-8 106 ii., 22 74 iv., 8 58 v 56 Galatians. page v., 23 45 vi., 3 33, 114 vi., 12 67 Phtlippians. i., 20 75, 101, 104 i„ 22 104 ii., 25-27 .84, 101 iii., 6 97 iii., 17 102 iii., 21 101 COLOSSIANS. i., 27 57 ii., 4 57 ii., 14 92 ii., 17 75 iii., 4 18 iv., 12 57 iv., 14 83 1 Thessalonians. i., 6, 7 102 ii., 10 102 iv., 3 46 v., 23 75 2 Thessalonians. iii., 9 102 1 Timothy. i., 20 86 ii., 177 iv., 4 78 iv., 14 120 v., 23 120 2 Timothy. i., 6 120 ii., 1 120 iv., 20 101 Hebrews. ii., 8 18 ii., 14, 15 66, 67, 112 iii., 6 74 vii., 25 24 ix., 22 81 ix., 27 17, 112 ix., 28 18 x., 9, 10 46 x., 22 81 GLOSSARY. 189 Hebrews. page xi, 69 xi., 6 84 xi., 11 32, 57 xiii., 6 114 xiii., 8 84, 116 James. i., 5 114 ii., 17 84 v., 13 85 v., 14, 15 16, 90, 115, 174 v., 16 18, 78, 86 1 Peter. ii., 5 74 ii., 24 15, 21, 43, 45, 93 iii., 15 100 ix., 9 81 2 Peter. i., 20, 21 31 iii., 2 96 1 John. page i., 7 24 iii., 8 67 v., 11, 12 47 v., 14-17 39 v., 18 85 3 John. i., 2 95 JUDE. 9 75 12 90 24 24, 100 Revelation. i., 6 81 ii., 10 63 v., 10 81 ix., 5, 6, 20 63 xvi., 2, 9-11 64 xx., 6 81 xxii., 18, 19 115 LIBRARY OF CONGRESS DDDES^flTEH?