Divine Healing Part 1

Divine Healing.

A Series of Addresses and a Personal Testimony.

by ANDREW MURRAY.

PREFACE.

The publication of this work may be regarded as a testimony of my faith in divine healing. After being stopped for more than two years in the exercise of my ministry, I was healed by the mercy of G.o.d in answer to the prayer of those who see in Him "the Lord that healeth thee" (Exodus 15:26).

This healing, granted to faith, has been the source of rich spiritual blessing to me.

I have clearly seen that the Church possesses in Jesus, our Divine Healer, an inestimable treasure, which she does not yet know how to appreciate. I have been convinced anew of that which the Word of G.o.d teaches us in this matter, and of what the Lord expects of us; and I am sure that if Christians learned to realize practically the presence of the Lord that healeth, their spiritual life would thereby be developed and sanctified. I can therefore no longer keep silence, and I publish here a series of meditations, with the view of showing, according to the Word of G.o.d, that "the prayer of faith" (James 5:15) is the means appointed by G.o.d for the cure of the sick, that this truth is in perfect accord with Holy Scripture, and that the study of this truth is essential for everyone who would see the Lord manifest His power and His glory in the midst of His children. -- ANDREW MURRAY WStS NOTE: We do well to "be followers together of [Mr. Murray], and mark them which walk so as ye have [him] for an ensample" We do well to "be followers together of [Mr. Murray], and mark them which walk so as ye have [him] for an ensample"

(Philippians 3:17). We have been "rooted and built up in [Christ Jesus], and stablished in the faith, as [we] have been taught" (Colossians 2:7) by the Scriptural insights shared in this volume (a book which has been a great favorite of ours for over 25 years).

Even so, we respectfully must mention an additional thought which we believe to be included among those that come from "the mind of Christ" (1 Corinthians 2:16) regarding "Divine Healing." Mr. Murray has linked together the occasion of sickness in response to the condition of sin, i.e., "sin and sickness are as closely united as the body and the soul". We believe that this is entirely true of those who refuse to "walk worthy of the LORD unto all pleasing" (Colossians 1:10), whether they be those who vainly profess Christ, or those who make no boast in Him whatsoever. However, we believe that "every one that nameth the Name of Christ [and does truly] depart from iniquity" (2 Timothy 2:19), may also suffer with infirmities for reasons other than sin.

(Unlike the tenacious, and still prevalent, "original sin" doctrine, we believe that a true Christian does not abide in sin, nor is any man born in sin. There is a difference between moral depravity and physical depravity. Moral depravity is sin, or sinning Moral depravity is sin, or sinning. It results from willfully choosing that which is wrong. "To him that knoweth to do good, and doeth it not, to him it is sin" (James 4:17). Physical depravity is our inheritance from Adam's fall, a tendency for the flesh to satisfy itself. Physical depravity is not sin Physical depravity is not sin, but gives us the negative consequences that Mr. Murray a.s.sociates with sickness.

"'Who can bring a clean thing out of an unclean? not one'

(Job 14:4). Job remarks about the plight of man, that the run down physical condition of man (physical depravity) is pa.s.sed on to the next generation of man by physical birth. Physical depravity is not not sin. Physical depravity is the resulting run down physical condition due to the sin. Physical depravity is the resulting run down physical condition due to the actual commission of the first sin. Spiritual death comes to all who sin. Adam was warned: 'in the day that thou eatest thereof thou shalt surely die' (Genesis 2:17). Scripture makes plain about sin... commit it and die. 'The soul that sinneth, it shall die' (Ezekiel 18:20). 'The wages of sin is death' (Romans 6:23). Moral depravity is sin. Moral depravity is sinning. The flesh is the opportunity. The flesh is the occasion for sin to take place. The flesh itself is not sinful, but when we attempt to satisfy a proper desire of the flesh (i.e., procreation), when specifically told not to (i.e., 'Thou shalt not commit adultery' (Exodus 20:14), that is sin... 'for sin is the transgression of the law'

(1John 3:4)... Physical depravity is the physical consequence of sin. Adam's sin had physical consequences. Physical death must now be the rule for all man. The flesh, once an occasion for good... 'And out of the ground made the LORD G.o.d to grow every tree that is pleasant to the sight [the flesh], and good for food' (Genesis 2:9)... now becomes the occasion for much evil. Man's environment, as well as body, have been beat as a result of sin. This is physical depravity, which is not not sin. sin.

However, when man obeys the normal, proper desire of the flesh, when commanded by the LORD to contain it, then man commits sin. This is moral depravity- the act of sinning. Physical depravity precedes moral depravity, but no man has the right to say that he committed adultery because his body forced him! So it would be proper for Job to a.s.sert in Job 14:4 that a physically physically depraved human will only beget another physically depraved depraved human will only beget another physically depraved human." --from "" -- http://WhatSaithTheScripture.com/Fellowship/Exposition.Perfection.html --, An Exposition of the Doctrine of Christian Perfection by Tom Stewart, -- http://WhatSaithTheScripture.com/Fellowship/Exposition.Perf.III.html#sinful and holy --.

Mr. Murray, because of his doctrine concerning "original sin" or "sin nature," attributes all sickness to sin, either personally committed or resulting from "the preponderance of sin which weighs upon the entire human race." We agree that all sickness results from sin-- but only indirectly-- when referring to honest-hearted Christians. Almost Almost all of the sickness endured in this world is because of sin. But the presence of sin need not be a factor at all, were an honest Christian to bear an infirmity. Mr. Murray agrees in Spirit, stating: G.o.d "teaches us not to accuse every sick person of sin." When dealing with an honest Christian (or, one who has "an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience" [Luke 8:15]), physical infirmity can have a sanctifying effect-- diverting the Christian all of the sickness endured in this world is because of sin. But the presence of sin need not be a factor at all, were an honest Christian to bear an infirmity. Mr. Murray agrees in Spirit, stating: G.o.d "teaches us not to accuse every sick person of sin." When dealing with an honest Christian (or, one who has "an honest and good heart, having heard the Word, keep it, and bring forth fruit with patience" [Luke 8:15]), physical infirmity can have a sanctifying effect-- diverting the Christian from from sinning-- even as it happened for the Apostle Paul. "7 sinning-- even as it happened for the Apostle Paul. "7 And lest I should be lest I should be exalted above measure [Paul hadn't sinned-- exalted above measure [Paul hadn't sinned-- 'lest I should be'] through the abundance of the revelations, there was given to me a thorn in the flesh a thorn in the flesh, the messenger of Satan to buffet me, lest I should be lest I should be exalted above measure. 8 For this thing exalted above measure. 8 For this thing I I besought the LORD thrice besought the LORD thrice, that it might depart from me depart from me. 9 And He said unto me, My grace is sufficient sufficient for thee: for My strength is for thee: for My strength is made perfect in weakness made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong" (2 Corinthians 12:7-10). Of course, this example does not deny the Scriptural fact that "the LORD [is] for the body," (1 Corinthians 6:13). It was "for the body" that the "thorn in the flesh" was allowed, G.o.d thus providing a sanctifying warning for Paul to refrain from the sin of pride. While infirmities give us the opportunity to be refined, we are to "be careful (or, anxious) for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto G.o.d" (Philippians 4:6). "Jesus Himself who is always the first, the best, the greatest Physician," as Mr. Murray so excellently affirmed, is "the LORD that healeth healeth thee" (Exodus 15:26). [Please see our "" -- thee" (Exodus 15:26). [Please see our "" -- http://WhatSaithTheScripture.com/Fellowship/mmm --, for much more on this subject.]

Together with Paul, we "will not glory, but in in [our] infirmities" (2 [our] infirmities" (2 Corinthians 12:5). And that said, we hope you will be enriched and edified by Mr. Murray's offering to the Church-- "Divine Healing."

It's a wonderful book! --Tom and Katie Stewart CHAPTER I. --Tom and Katie Stewart

CHAPTER I.

PARDON AND HEALING.

"But that ye may know that the Son of man hath power on earth to forgive sins (then saith He to the sick of the palsy), Arise, take up thy bed and go unto thine house"

(Matthew 9:6).

In man two natures are combined. He is at the same time spirit and matter, heaven and earth, soul and body. For this reason, on one side he is the son of G.o.d, and on the other he is doomed to destruction because of the Fall; sin in his soul and sickness in his body bear witness to the right which death has over him. It is the twofold nature which has been redeemed by divine grace. When the Psalmist calls upon all that is within him to bless the Lord for His benefits, he cries, "Bless the Lord, O my soul, Who... forgiveth all thine iniquities, Who healeth all thy diseases" (Psalm 103:2-3). When Isaiah foretells the deliverance of his people, he adds, "The inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity" (Isaiah 33:24).

This prediction was accomplished beyond all antic.i.p.ation when Jesus the Redeemer came down to this earth. How numerous were the healings wrought by Him who was come to establish upon earth the kingdom of heaven! Whether by His own acts or whether afterwards by the commands which He left for His disciples, does He not show us clearly that the the preaching of the Gospel and the healing of the sick went together in the salvation which preaching of the Gospel and the healing of the sick went together in the salvation which He came to bring He came to bring? Both are given as evident proof of His mission as the Messiah: "The blind receive their sight and the lame walk.., and the poor have the Gospel preached to them"

(Matthew 11: 5). Jesus, who took upon Him the soul and body of man, delivers both in Jesus, who took upon Him the soul and body of man, delivers both in equal measure from the consequences of sin. equal measure from the consequences of sin.

This truth is nowhere more evident or better demonstrated than in the history of the paralytic.

The Lord Jesus begins by saying to him, "Thy sins be forgiven thee," [Matthew 9:5] after which He adds, "Arise, take up thy bed and go." The pardon of sin and the healing of sickness complete one the other, for in the eyes of G.o.d, who sees our entire nature, sin and sickness are as closely united as the body and the soul. In accordance with the Scriptures, our Lord Jesus has regarded sin and sickness in another light than we have. With us sin belongs to the spiritual domain; we recognize that it is under G.o.d's just displeasure, justly condemned by Him, while sickness, on the contrary, seems only a part of the present condition of our nature, and to have nothing to do with G.o.d's condemnation and His righteousness. Some go so far as to say that sickness is a proof of the love and grace of G.o.d.

But neither the Scripture nor yet Jesus Christ Himself ever spoke of sickness in this light, nor do they ever present sickness as a blessing, as a proof of G.o.d's love which should be borne with patience. The Lord spoke to the disciples of divers sufferings which they should have to bear, but when He speaks of sickness, it is always as of an evil caused by sin and Satan, and from which we should be delivered. Very solemnly He declared that every disciple of His would have to bear his cross (Matthew 16:24), but He never taught one sick person to resign himself to be sick. Everywhere Jesus healed the sick, everywhere He dealt with healing as one of the graces belonging to the kingdom of heaven. Sin in the soul and sickness in the body both bear witness to the power of Satan, and "the Son of G.o.d was manifested that He might destroy the works of the Devil" (I John 3:8).

Jesus came to deliver men from sin and sickness that He might make known the love of the Father. In His actions, in His teaching of the disciples, in the work of the apostles, pardon and healing are always to be found together. Either the one or the other may doubtless appear more in relief, according to the development or the faith of those to whom they spoke.

Sometimes it was healing which prepared the way for the acceptance of forgiveness, sometimes it was forgiveness which preceded the healing, which, coming afterwards, became a seal to it. In the early part of His ministry, Jesus cured many of the sick, finding them ready to believe in the possibility of their healing. In this way He sought to influence hearts to receive Himself as He who is able to pardon sin. When He saw that the paralytic could receive pardon at once, He began by that which was of the greatest importance; after which came the healing which put a seal on the pardon which had been accorded to him.

We see, by the accounts given in the Gospels, that it was more difficult for the Jews at that time to believe in the pardon of their sins than in divine healing. Now it is just the contrary.

The Christian Church has heard so much of the preaching of the forgiveness of sins that the thirsty soul easily receives this message of grace; but it is not the same with divine healing; that is rarely spoken of; the believers who have experienced it are not many. It is true that healing is not given in this day as in those times, to the mult.i.tudes whom Christ healed without any previous conversion. In order to receive it, it is necessary to begin by confession of sin and the purpose to live a holy life. This is without doubt the reason why people find more difficulty to believe in healing than in forgiveness; and this is also why those who receive healing receive at the same time new spiritual blessing, feel more closely united to the Lord Jesus, and learn to love and serve Him better. Unbelief may attempt to separate these two gifts, but they are always united in Christ. He is always the same Savior both of the soul and of the body, equally ready to grant pardon and healing. The redeemed may always cry: "Bless the Lord, O my soul.., Who forgiveth all thine iniquities, Who healeth all thy diseases" (Psalm 103:2-3).

CHAPTER II.

BECAUSE OF YOUR UNBELIEF.

"Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible to you"

(Matthew 17:19-20).

When the Lord Jesus sent His disciples into different parts of Palestine, He endued them with a double power, that of casting out unclean spirits and that of healing all sickness and all infirmity (Matthew 10:1). He did the same for the seventy who came back to Him with joy, saying, "Lord, even the spirits are subject unto us through Thy Name" (Luke 10:17). On the day of the Transfiguration, while the Lord was still upon the mountain, a father brought his son who was possessed with a demon, to His disciples, beseeching them to cast out the evil spirit, but they could not. When, after Jesus had cured the child, the disciples asked Him why they had been unable to do it themselves as in other cases, He answered them, "Because of your unbelief." It was, then, their unbelief, and not the will of G.o.d which had been the cause of their defeat.

In our days divine healing is very little believed in, because it has almost entirely disappeared from the Christian Church. One may ask the reason, and here are the two answers which have been given. The greater number think that miracles, the gift of healing included, should be limited to the time of the primitive Church, that their object was to establish the first foundation of Christianity, but that from that time circ.u.mstances have altered. Other believers say unhesitatingly that if the Church has lost these gifts, it is by her own fault; it is because she has become worldly that the Spirit acts but feebly in her; it is because she has not remained in direct and habitual relation with the full power of the unseen world; but that if she were to see anew springing up within her men and women who live the life of faith and of the Holy Spirit, entirely consecrated to their G.o.d, she would see again the manifestation of the same gifts as in former times. Which of these two opinions coincides the most with the Word of G.o.d? Is it by the will of G.o.d that the "gifts of healing" [I Corinthians 12:9] have been suppressed, or is it rather man who is responsible for it? Is it the will of G.o.d that miracles should not take place? Will He in consequence of this no longer give the faith which produces them? Or again, is it the Church which has been guilty of lacking faith?

What Does the Scripture Say?

The Bible does not authorize us, either by the words of the Lord or His apostles, to believe that the gifts of healing were granted only to the early times of the Church; on the contrary, the promises which Jesus made to the apostles when He gave them instructions concerning their mission, shortly before His ascension, appear to us applicable to all times (Mark 16:15-18).

Mark 16 15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.

16 He that believeth and is baptized shall be saved; but he that believeth not shall be d.a.m.ned.

17 And these signs shall follow them that believe; In My Name shall they cast out devils; they shall speak with new tongues; 18 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.

Paul places the gift of healing among the operations of the Holy Spirit.

[1 Corinthians 12 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;]

James gives a precise command on this matter without any restriction of time.

[James 5 13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

14 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: 15 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.

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.]

The entire Scriptures declare that these graces will be granted according to the measure of the Spirit and of faith.

It is also alleged that at the outset of each new dispensation G.o.d works miracles, that it is His ordinary course of action; but it is nothing of the kind. Think of the people of G.o.d in the former dispensation, in the time of Abraham, all through the life of Moses, in the exodus from Egypt, under Joshua, in the time of the Judges and of Samuel, under the reign of David and other G.o.dly kings up to Daniel's time; during more than a thousand years miracles took place.

But, it is said, miracles were much more necessary in the early days of Christianity than later.

But what about the power of heathenism even in this day, wherever the Gospel seeks to combat it? It is impossible to admit that miracles should have been more needful for the heathen in Ephesus (Acts 19:11, 12) than for the heathen of Africa in the present day.

Acts 19 11 And G.o.d wrought special miracles by the hands of Paul: 12 So that from his body were brought unto the sick handkerchiefs or ap.r.o.ns, and the diseases departed from them, and the evil spirits went out of them.

And if we think of the ignorance and unbelief which reign even in the midst of the Christian nations, are we not driven to conclude that there is a need for manifest acts of the power of G.o.d to sustain the testimony of believers and to prove that G.o.d is with them? Besides, among believers themselves, how much of doubt, how much of weakness there is! How their faith needs to be awakened and stimulated by some evident proof of the presence of the Lord in their midst. One part of our being consists of flesh and blood; it is therefore in flesh and blood that G.o.d wills to manifest His presence.

In order to prove that it is the Church's unbelief which has lost the gift of healing, let us see what the Bible says about it. Does it not often put us on our guard against unbelief, against all which can estrange and turn us from our G.o.d? Does not the history of the Church show us the necessity of these warnings? Does it not furnish us with numerous examples of backward steps, of world pleasing, in which faith grew weak in the exact measure in which the spirit of the world took the upper hand? For such faith is only possible to him who lives in the faith is only possible to him who lives in the world invisible world invisible.

[2 Corinthians 5 7 (For we walk by faith, not by sight:)]

Until the third century the healings by faith in Christ were numerous, but in the centuries following they became more infrequent. Do we not know from the Bible that it is always unbelief which hinders the mighty working of G.o.d?

Oh, that we could learn to believe in the promises of G.o.d! G.o.d has not gone back from His promises; Jesus is still He who heals both soul and body; salvation offers us even now healing and holiness, and the Holy Spirit is always ready to give us some manifestations of His power. Even when we ask why this divine power is not more often seen, He answers us: G.o.d has not gone back from His promises; Jesus is still He who heals both soul and body; salvation offers us even now healing and holiness, and the Holy Spirit is always ready to give us some manifestations of His power. Even when we ask why this divine power is not more often seen, He answers us: "Because of your unbelief." The more we give ourselves to experience personally The more we give ourselves to experience personally sanctification by faith, the more we shall also experience healing by faith. sanctification by faith, the more we shall also experience healing by faith. These two doctrines walk abreast. The more the Spirit of G.o.d lives and acts in the soul of believers, the more will the miracles multiply by which He works in the body. Thereby the world can recognize what redemption means. These two doctrines walk abreast. The more the Spirit of G.o.d lives and acts in the soul of believers, the more will the miracles multiply by which He works in the body. Thereby the world can recognize what redemption means.

CHAPTER III.

JESUS AND THE DOCTORS.

"And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched His garment. For she said, If I may touch but His clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in Himself that virtue had gone out of Him, turned Him about in the press, and said, Who touched My clothes? And His disciples said unto Him, Thou seest the mult.i.tude thronging Thee, and sayest Thou, Who touched Me? And He looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth.

And He said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague"

(Mark 5:25-34).

We may be thankful to G.o.d for having given us doctors. Their vocation is one of the most n.o.ble, for a large number of them seek truly to do, with love and compa.s.sion, all they are able to alleviate the evils and sufferings which burden humanity as a result of sin. There are even some who are zealous servants of Jesus Christ, and who seek also the good of their patients souls. Nevertheless it is Jesus Himself who is always the first, the best, the it is Jesus Himself who is always the first, the best, the greatest Physician greatest Physician.

Jesus heals diseases in which earthly physicians can do nothing, for the Father gave Him this power when He charged Him with the work of our redemption. Jesus, in taking upon Him our human body, delivered it from the dominion of sin and Satan; He has made our bodies temples of the Holy Ghost and members of His own body (I Corinthians 6:15, 19), and even in our day how many have been given up by the doctors as incurable, how many cases of tuberculosis, of gangrene, of paralysis, of dropsy, of blindness and of deafness, have been healed by Him! Is it not then astonishing that so small a number of the sick apply to Him?

The method of Jesus is quite another than that of earthly physicians. They seek to serve G.o.d in making use of remedies which are found in the natural world, and G.o.d makes use of these remedies according to natural law, according to the natural properties of each, while the healing which proceeds from Jesus is of a totally different order; it is by divine power, the power of the Holy Ghost, that Jesus heals. Thus the difference between these two modes of healing is very marked. That we may understand it better, let us take an example; here is a physician who is an unbeliever, but extremely clever in his profession; many sick people owe their healing to him. G.o.d gives this result by means of the prescribed remedies, and the physicians knowledge of them. Here is another physician who is a believer, and who prays G.o.d's blessing on the remedies which he employs. In this case also a large number are healed, but neither in the one case nor the other does the healing bring with it any spiritual blessing. They will be preoccupied, even the believing among them, with the remedies which they use, much more than with what the Lord may be doing with them, and in such a case their healing will be more hurtful than beneficial. On the contrary, when it is Jesus only to whom the sick person applies for healing, he learns to reckon no longer upon remedies, but to put himself into direct relation with His love and His almightiness. In order to obtain such healing, he must commence by confessing and renouncing his sins, and exercising a living faith. Then healing will come directly from the Lord, who takes possession of the sick body, and it thus becomes a blessing for the soul as well as for the body.

But is it not G.o.d who has given remedies to man? it is asked. Does not their power come from Him? Without doubt; but on the other hand, is it not G.o.d who has given us His Son with all power to heal? Shall we follow the way of natural law with all those who do not yet know Christ, and also with those of His children whose faith is still too weak to abandon themselves to His almightiness; or rather do we choose the way of faith, receiving healing from the Lord and from the Holy Spirit, seeing therein the result and the proof of our redemption?

The healing which is wrought by our Lord Jesus brings with it and leaves behind it more real blessing than the healing which is obtained through physicians. Healing has been a misfortune to more persons than one. On a bed of sickness serious thoughts had taken possession, but from the time of his healing how often has a sick man been found anew far from the Lord! It is not thus when it is Jesus who heals. Healing is granted after confession of sin; therefore it brings the sufferer nearer to Jesus, and establishes a new link between him and the Lord, it causes him to experience His love and power, it begins within him a new life of faith and holiness. When the woman who had touched the hem of Christ's garment felt that she was healed, she learned something of what divine love means. She went away with the words: "Daughter, thy faith hath saved thee: go in peace" (Mark 5:34).

O you who are suffering from some sickness, know that Jesus the sovereign Healer is yet in our midst. He is close to us, and He is giving anew to His Church manifest proofs of His our midst. He is close to us, and He is giving anew to His Church manifest proofs of His presence. Are you ready to break with the world, to abandon yourself to Him with faith and presence. Are you ready to break with the world, to abandon yourself to Him with faith and confidence? Then fear not, remember that divine healing is a part of the life of faith. If confidence? Then fear not, remember that divine healing is a part of the life of faith. If n.o.body around you can help you in prayer, if no elder is at hand to pray the prayer of faith, n.o.body around you can help you in prayer, if no elder is at hand to pray the prayer of faith, fear not to go yourself to the Lord in the silence of solitude, like the woman who touched the fear not to go yourself to the Lord in the silence of solitude, like the woman who touched the hem of His garment. Commit to Him the care of your body. Get quiet before Him and like the hem of His garment. Commit to Him the care of your body. Get quiet before Him and like the poor woman say, I will be healed. Perhaps it may take some time to break the chains of your poor woman say, I will be healed. Perhaps it may take some time to break the chains of your unbelief, but a.s.suredly none that wait on Him shall be ashamed. "Yea, let none that wait on unbelief, but a.s.suredly none that wait on Him shall be ashamed. "Yea, let none that wait on Thee be ashamed" (Psalm 25:3). Thee be ashamed" (Psalm 25:3).

CHAPTER IV.

HEALTH AND SALVATION BY THE NAME OF JESUS.

"And His Name through faith in His Name hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all... Be it known unto you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, Whom ye crucified, Whom G.o.d raised from the dead, even by Him doth this man stand here before you whole... Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved"

(Acts 3:16; 4:10,12).

When after Pentecost, the paralytic was healed through Peter and John at the gate of the temple, it was in "the Name of Jesus Christ of Nazareth" that they said to him, "Rise up and walk," [Acts 3:6] and as soon as the people in their amazement ran together to them, Peter declared that it was the name of Jesus which had so completely healed the man.

As the result of this miracle and of Peters discourse, many people who had heard the Word believed (Acts 4: 4).

Acts 4 4 Howbeit many of them which heard the Word believed; and the number of the men was about five thousand.

On the morrow Peter repeated these words before the Sanhedrin, "By the Name of Jesus Christ of Nazareth... doth this man stand here before you whole;" and then he added, "There is none other name under heaven... whereby we must be saved." This statement of Peter's declares to us that the name of Jesus both heals and saves. We have here a teaching of the the name of Jesus both heals and saves. We have here a teaching of the highest import for divine healing highest import for divine healing.

We see that healing and health form part of Christ's salvation. Does not Peter clearly state this in his discourse to the Sanhedrin where, having spoken of healing, he immediately goes on to speak of salvation by Christ? (Acts 4:10,12). In heaven even our bodies will have their part in salvation; salvation will not be complete for us until our bodies shall enjoy the full redemption of Christ. Why then should we not believe in this work of redemption here below? Even already here on earth, the health of our bodies is a fruit of the salvation which Jesus has acquired for us.

We see also that health as well as salvation is to be obtained by faith. The tendency of man by nature is to bring about his salvation by his works, and it is only with difficulty that he comes to receive it by faith; but when it is a question of the healing of the body, he has still more difficulty in seizing it. As to salvation, he ends it by accepting it because by no other means can he open the door of heaven; while for the body, he makes use of well-known remedies. Why then should he seek for divine healing? Happy is he who comes to understand that it is the will of G.o.d; that G.o.d wills to manifest the power of Jesus, and also to reveal to us His Fatherly love; to exercise and to confirm our faith, and to make us prove the power of redemption in the body as well as in the soul. The body is part of our being; even the body has been saved by Christ; therefore it is in our body that our Father wills to manifest the power of redemption, and to let men see that Jesus lives. Oh, let us believe in the name of Jesus! Was it not in the name of Jesus that perfect health was given to the impotent man?

And were not these words: Thy faith hath saved thee, p.r.o.nounced when the body was healed? Let us seek then to obtain divine healing.

Wherever the Spirit acts with power, there He works divine healings. Would it not seem that if ever miracles Were superfluous, it was at Pentecost, for then the word of the apostles worked mightily, and the pouring out of the Holy Spirit was abundant? Well, it is precisely because the Spirit acted powerfully that His working must needs be Visible in the body. If divine healing is seen but rarely in our day, we can attribute it to no other cause than that the Spirit does not act with power. The unbelief of worldlings and the want of zeal among believers stop His working. The healings which G.o.d is giving here and there are the precursory signs of all the spiritual graces which are promised to us, and it is only the Holy Spirit who reveals the almightiness of the name of Jesus to operate such healings. Let us pray earnestly for the Holy Spirit, let us place ourselves unreservedly under His direction, and let us seek to be firm in our faith in the name of Jesus, whether for preaching salvation or for the work of healing.

G.o.d grants healing to glorify the name of Jesus. Let us seek to be healed by Jesus that His name may be glorified. It is sad to see how little the power of His name is recognized, how little it is the end of preaching and of prayer. Treasures of divine grace, of which Christians deprive themselves by their lack of faith and zeal, are hidden in the name of Jesus. It is the will of G.o.d to glorify His Son in the Church; and He will do it wherever He finds faith.

Whether among believers, or whether among the heathen, He is ready with virtue from on high to awaken consciences, and to bring hearts to obedience. G.o.d is ready to manifest the all-power of His Son, and to do it in a striking way in body as well as in soul. Let us believe it for ourselves, let us believe it for others, for the circle of believers around us, and also for the Church in the whole world. Let us give ourselves to believe with firm faith in the power of the name of Jesus, let us ask great things in His name, counting on His promise, and we shall see G.o.d still do wonders by the name of His holy Son.