The MINISTRY OF HEALING,
Or, Miracles of Cure in All Ages.
-- A. J. Gordon
Pastor of Clarendon St. Church in Boston
Second Thousand Revised 1883
Copyright 1882

APPENDIX.

NOTE A. (P. 58.)

THE TESTIMONY OF THE FATHERS.

Those who have never had their attention called to the statements of the Christian fathers respecting the continuance of miracles in their day, will doubtless be surprised at this conclusion of Uhlhorn. But other eminent writers on the early history of the church are equally emphatic. And we are persuaded that no one who has looked carefully into the subject, will consider it an easy task to refute this conclusion.

The most ingenious attempt to break the force of the patristic testimony on this subject, which we have met, is that of Rev. Dr. Geo. W. Samson, in an article, "Are there Miracles of Healing?" in "The Christian at Work," June 1st, 1882. His position is that "no evidence of the continuance of miracles after the apostolic age is presented by the early Christian writers." And his theory is, that the seeming testimonies to such continuance


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are written in a kind of historical present tense, the real reference being to the days of the apostles, and not the times of the writers. He applies this method somewhat plausibly to the statements of Irenaeus, but refrains, we think very wisely, from using it upon the other witnesses. When, as in the testimony of Tertullian and Augustine, for example, names and places are given, it is clearly quite impossible to throw the allusion back to apostolic times. We insert a few additional testimonies from the fathers, and ask the candid reader to see how impossible it is to make them refer to the times of the apostles. Tertullian says:

" Even Severns himself, the father of Antonine, was graciously mindful of the Christians. For he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his once having cured him by anointing, he kept him in his palace till the day of his death." (Ad. Scap. 4.)

We believe no one can candidly read the paragraph in which this sentence stands without being persuaded that the reference is to healing by supernatural means.

Origen commenting on the words, "the demonstration of the Spirit and of power," says:


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" Of 'power' because of the signs and wonders which we must believe to have been performed, both on many other grounds and on this, that traces of them are still preserved among those who regulate their lives by the precepts of the gospel" (Contra Celsum, B. 1, Chap. II.)

Again he says:

u And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures and foresee certain events according to the will of the Logos." (Id. B. I, xlvii._)

Once more:

"We assert that the whole habitable world contains evidence of the works of Jesus, in the existence of those churches of God which have been founded through Him by those who have been converted from the practice of innumerable sins. And the name of Jesus can still remove distractions from the minds of men and expel demons, and also take away diseases." (Id. B. I, lxvii.)

Who can deny that these are plain assertions of the continuance of miracles in the writer's day?

Chrysostom, in his Liber Contra Gentiles, commenting on John xiv: 12:

" He that believeth on me the works that I do shall he do also, and greater works," etc., appeals to the miracles recorded in the Acts of the Apostles in proof of the truth of this promise; and then adds: " But if any one assert that these are mere smoke and a fictitious wonder unworthy of credit, LET US VIEW THOSE OF THE


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PRESENT DAY, which are calculated both to stop and to put to shame the blaspheming mouth, and to check the unbridled tongue. For throughout our whole habitable world, there is not a country, a nation, or a city, where these wonders are not commonly spoken of, which, if figments, would never have occasioned so much admiration. And you yourselves indeed, might testify for us to this. For we shall have no occasion to receive confirmation of what we assert from others, seeing that you yourselves, our opponents, supply us therewith." (Logos pros Hellenas — Ed. Par, 1621, Tom I, p. 728-732.)

We now reproduce the famous paragraph from Irenaeus entire, that the reader may judge whether the writer is speaking of his own, or of apostolic times:

"If, however, they maintain that the Lord, too, performed such works simply in appearance, we shall refer them to the prophetical writings, and prove from these both that all things were thus predicted regarding Him, and did take place undoubtedly, and that He is the only Son of God. Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform (miracles), so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe [in Christ], and join themselves to the church. Others have foreknowledge of things to come; they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us


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for many years. And what shall I more say? It is not possible to name the number of the gifts which the church, [scattered] throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practicing deception upon any, nor taking any reward from them [on account of such miraculous interpositions]. For as she has received freely from God, freely also does she minister [to others].

Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked, curious art; but directing her prayers to the Lord who made all things, in a pure, sincere and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits, and cures thoroughly and effectually all who anywhere believe on Him, but not that of Simon, or Menander, or Carpocrates, or any other man whatever, it is manifest that when he was made man he held fellowship with His own creation and did all things through the power of God, according to the will of the Father of all, as the prophets had foretold." (Adv. Haer B. I, xxx ii.)

We have in this case, as in the other quotations, used the translation of the Ante-Nicene Christian Library, T. & T. Clark, Edinburgh.

Mosheim referring to the alleged cures and expulsion of demons in the 2d century, says:

"That those gifts of the Spirit which are commonly termed miraculous, were liberally imparted by Heaven to numbers of the Christians, not only in this, but likewise in the succeeding age, and


242 APPENDIX.

more especially to those who devoted themselves to the propagation of the gospel among the heathen, has on the faith of the concurrent testimony of the ancient fathers, been hitherto universally credited throughout the Christian world. Nor does it appear that in our belief as to this we can with the least propriety be said to have embraced anything contrary to sound reason. Only let it be considered that the writers on whose testimony we rely, were all of them men of gravity and worth, who could feel no inclination to deceive, that they were in part philosophers, that in point of residence and country they were far separated from each other, that their report is not grounded on mere hearsay, but upon what they state themselves to have witnessed with their own eyes, that they call on God in the most solemn manner to attest its truth (vid Origen contra Celsum, L. I, p. 35), and lastly that they do not pretend to have themselves possessed the power of working miracles, but merely attribute it to others; and let me ask what reason can there possibly be assigned that should induce us to withhold from them our implicit confidence." (Historical Commentaries, Century II, sect. 5, Note.)

The extended note of Mosheim from which we make this extract is well worth the reader's examination in full. It contains the strong avowal, that the opinion above quoted of the continuance of miracles is the Catholic view; and it criticizes at length the opposite theory as propounded by his contemporary Middleton, which he says the author was compelled in a later work practically to retract.


APPENDIX. 243

NOTE B. (P. 80).

PRACTICE OF THE EARLY BAPTISTS.

Rev. Morgan Edwards, in "Materials towards a History of American Baptists," Vol. I, p. 23, speaking of Rev. Owen Thomas, once pastor at Welch Tract, Del., says:

"Mr. Thomas left behind him the following remarkable note: 'I have been called upon three times to anoint the sick with oil for recovery. The effect was surprising in every case; but in none more so than in that of our brother Rynallt Howell. He was so sore with the bruises of the wagon when he was anointed that he could not bear to be turned in bed otherwise than with the sheet; the next day he was so well that he went to meeting. I have often wondered that this rite is so much neglected, as the precept is so plain and the effects have been so salutary.' "

On page 28th of the same work Mr. Edwards says, referring to Rev. Hugh Davis, pastor of Great Valley church:

"Some years before his death he had a severe pain in his arm, which gradually wasted the limb and made life a burden. After trying many remedies he sent for the elders of the church to anoint him with oil, according to James V. 14-17. The effect was a perfect cure, so far that the pain never returned. One of the elders concerned (from whom I had this relation) is yet alive [1770], and succeeds Mr. Hugh Davis in the ministry, viz., Rev. John Davis."


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He gives several other like incidents, and makes the following observation upon the custom:

" The present generation of Baptists in Pennsylvania and the several other colonies (German Baptists excepte), have somehow reasoned themselves out of the practice of anointing the sick for recovery, not believing that the same kind of reasoning would lead them to discontinue every positive rite, as it actually led Barclay and thousands besides. Our pious forefathers in this province practiced the rite frequently and successfully, as might be shown. (See Examples, pp. 23, 28.) The same may be said of the Baptists of Great Britain and Ireland. Their progenitors also used the salutary unction, whereof some narrations have been made public."


APPENDIX. 245

NOTE C. (P. 22.)

A DISPUTED TEXT.

SINCE the first edition of this work was published some of its critics have sharply arraigned it because of its failure to discredit the last part of Mark's Gospel, viz, the sixteenth chapter, from verse 9th to the end.,

After an extended examination of the whole question, it seemed to the author, that the doubts which have been thrown upon the passage have so rapidly diminished, and have now so nearly reached the vanishing point, that it was hardly worth while to disturb the reader's mind with them. It is a grave consideration as to how much of questioning in regard to such texts the preacher or the writer is justified in raising. It seems to us that unless the evidence against them considerably preponderates, it is best to say nothing about the uncertainty. In this case, we believe that the evidence in favor of the genuineness of the passage vastly outweighs that against it. We have not room to set forth the grounds of this conviction, but would refer the reader to Olshausen's very strong and to us very conclusive defense of this side of the question.


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The fact that so early a writer as Irenaeus quote this passage as a part of Mark's gospel, both Olshausen and Lange consider to be a powerful argument in its favor. When we consider that Irenaeus was only a step removed from the apostles, being a disciple of Polycarp who was the disciple of John, we shall see how important a consideration this is. The view of Olshausen that this part was accidentally torn off from some ancient manuscript, and the loss perpetuated by the transcribers, is far more reasonable, it seems to us, than that it was an addition by a later hand. For a full and satisfactory discussion of the whole question we would refer the reader to the fresh and able Commentary of Morrison. His conclusion in regard to the matter is as follows: Speaking of the view that this passage is spurious, he says: "This notion has grown into a romance of criticism which has thrown a spell of doubt over spirits that have not the least sympathy with Biblical skepticism. But we have shown in a full discussion of the subject in the body of the Commentary that the romance has culminated. There would appear to be no good reason for questioning the authority of the passage." — Introduction to Commentary on Mark.


APPENDIX. 247

NOTE D. (P. 160.)

PASTOR BLUMHARDT.

We cannot too strongly commend the biography of this excellent man, from which we have made this brief extract. It is the most remarkable exemplification of the power of faith and of the possibilities of intercessory prayer which we have ever met At the same time it is a life the farthest removed from anything of extravagance, and high assumption. We give one or two further extracts from it for the benefit of such as may not be able to read the entire book. The first is a reference to the remarkable instance which we have cited; —

"It was especially," he writes, "in that awful case of sickness (page 160) that I discovered how the testamentary words of our Lord Jesus Christ, 'They shall lay hands on the sick, and, they shall recover,' arc not yet quite out of power, if applied with an humble, penitent, and believing heart. Everything concerning illnesses in my parish began to be changed. Seldom did a medical man appear in it; the people would rather pray. Certain diseases especially among new-born children, seemed entirely to cease, and the general state of health became better than it was before."

" Yet never in the least did Blumhardt urge the people to give


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up medical means; they did it all of their own accord. Nor did he consider his personal presence and mediation necessary. Hundreds and thousands that came, in course of time, from all parts of Europe — yea, from the remotest parts of the globe — or applied to him, either through friends and relations or by letter, were directed by him to search themselves before the Almighty, to repent, to give themselves entirely up to God, with all their families, and lie would then, in answer to a child-like petition as to their peculiar necessities do according to His holy pleasure. But others without number came or were brought to Miittlingen, especially on days of public worship; scores of them were accommodated inside the church, outside in the church-yard, or listened to the sermon from neighboring houses. From early in the morning till after the third service, in the evening, Blumhardt had scarcely a minute of rest. Hundreds came, one after another, desiring to lay their spiritual and bodily complaints in particular before him."

"I myself," continues Mr. Spittler, "was an eye-witness during eighteen months. Two years after the beginning of the revival, one Sunday morning, a friend and I counted more than a hundred towns and villages of Wurtemburg and the Grand Duchy of Baden, from which either a few or whole bands of thirty or fifty had come to hear the Word of God, or to receive release from diseases. It would take me hours to testify what the Lord has, through a series of years, done for many a distressed family or individual, who, when all human means seemed to fail, looked up to God as a compassionate and merciful Father. God knows the cases, and those who are concerned know them, and will praise Him here on earth as long as their breath is within them. Blumhardt's daily prayer and sigh before the Lord was, 'Oh that all people would learn again to pray and bring all their matters before their Heavenly Father!'"—pp. 30-32.


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Pastor Blumhardt did not like to dilate on these answers to prayer. Still they were known. He held that the signs mentioned by our risen Saviour (Mark xvi. 18) embraced a promise for all times, and that if the signs were now lacking it was through a want of faith in the Church. He took the Lord at his word. Many a captive who had been enthralled bodily and mentally by Satan went away from Bad Boll rejoicing in a liberty wherewith Christ had, in both respects, made him free. Often, as those who had left wrote to tell of their healing, and of the change that had passed over their life, Blumhardt would say with energy, "Thank God, the God of our fathers still lives."

An esteemed professor of the school of medicine at the University of Tubingen, resolved, during one of his vacations, to go and make personal inquiries about these cases of healing. Curiosity mainly moved him. He asked the pastor to give him some proofs of the reality of these cures. Blumhardt said, "Give yourself time, and take out of these drawers of my writing-table the letters I have received. Take Out as many as you please Examine the testimony of others as to the answers to prayer for healing. I know of no other proof I can give." We give the words of an intelligent visitor at Bad Boll: "This professor has often since related to me that Blumhardt, (not at all wishing to bias his judgment) left him alone to peruse the letters. He confessed that during the reading of these letters, some of which he thought to be 'most remarkable,' his astonishment grew more and more, and it became difficult to him to continue to doubt, as he had done, the reality of these things, and still more difficult knowing the man whose communication made the deepest impression upon him to be a thoroughly open and honorable character, and least likely to lend himself to anything approaching a selfish fraud." — pp. 59-61.




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