at Lystra crippled from birth, the same as Peter and John did the Jewish cripple at the Beautiful Gate. Paul also believed that the Old Testament types "were written for our admonition;" that "as many as are of faith are Abraham's seed;" that "to Abraham and his seed were the promises made;" and that "if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:29).

PAUL ON THE ISLAND OF MELITA

...

It was Paul who taught that it was "in Him" that "all the promises of God. .. are yea and amen," "to the glory of God by us" (Gentiles). In other words, that all the promises of God, including all His promises to heal, owe their existence and power to the substitutionary work of Christ for us; that the redeeming work of Christ was for all; and, accordingly, the very last chapter of Acts shows us that Paul believed and proved that it was God's will to heal, not some of them, but "all the other sick people in the island" of Melita (Acts 28:9, (Weymouth.)

Paul differentiated between miracles and healing, and therefore did not believe in every person being instantly made whole, because he left Trophimus at Miletum sick, and Epaphroditus was "sick nigh unto death" for the Gospel's sake (or from overwork), and from which he did not recover instantaneously. Paul was not a fanatic concerning the natural laws of health, which are

as Divine as God's miracles, and he did not hesitate to recommend "the fruit of the vine" in the place of water alone for Timothy's stomach trouble.

Paul believed in the sick themselves having faith for healing, for he did not say to the cripple "stand upright on thy feet," until he perceived that "he had faith to be healed." Jesus, himself, could do no miracle in Nazareth because of community unbelief.

AN INSTRUCTIVE RESUME

Is it not strange how any minister can set aside the whole Bible, as far as the subject of healing is concerned, keeping in the background

God's Redemptive and Covenant name, "Jehovah-Rapha,"

God's Covenant of Healing,

The teaching and promises of healing in the Old Testament types,

The universal precedent of healing set throughout the history of the Old Testament,

The words, teaching, commands, promises, and healing ministry of Christ, by which He revealed the will of God for our bodies,

The gifts of healing set in the Church,

The Church ordinance of anointing, which is commanded,

The fact that Christ bore our sicknesses as well as our sins on Calvary,

The multiplied thousands of those healed since

the days of the Apostles, down to and including our days in particular.

Is it not strange that they can set all of this aside, and, when speaking on the subject of healing, choose as their text the Scripture concerning Paul's "thorn," which scholars admit they cannot prove has any reference to either sickness or healing?

THIRTY-ONE QUESTIONS

Proposaded by Evangelist F. F. Bosworth in the Alliance Tabernacle, Toronto, Canada, April 20, 1923, As a Part of His Sermon Answering

the Question, "Is There a Gospel of Healing?"

1. Since the seven compound names of Jehovah, one of which Jehovah-Rapha (I am the Lord that healeth thee) reveal His redemptive relationship toward each person, do they not point to Calvary?

2. Since all the promises of God are yea and amen in Him do not these seven names including Jehovah-Rapha (the Lord our Healer) owe their existence and their power to the redeeming work of Christ on the cross?

3. Has not every believer the same redemptive right to call upon Christ as Jehovah-Rapha (the Healer of his body) as he has to call upon Him as Jehovah-Tsidkenu (the Healer of his soul)? Is not His name given for healing as long as it is for salvation?

4. If bodily healing is to be obtained independent of Calvary, as opposers teach, why was it that

no blessing of the Year of Jubilee was to be announced by the sounding of the trumpet until the Day of Atonement?

5. If healing for the body was not a part of Christ's redeeming work, why were types of the Atonement given in connection with healing throughout the Old Testament?

6. If healing was not in the Atonement why were the dying Israelites required to look at the type of the Atonement for bodily healing? If both forgiveness and healing came by a look at the type, why not from the antitype?

7. Since their curse was removed by the lifting up of the type of Christ was not our curse a disease also removed by the lifting up of Christ Himself? (Galatians 3:13.)

8. In the passage, "Surely He hath borne our sicknesses and carried our pains" (Isaiah 53:4) why are the same Hebrew verbs for "borne" and "carried" employed as are used in verses 11 and 12 for the substitutionary bearing of sin unless they have the same substitutionary and expiatory character?

9. If healing was not provided for all in redemption, how did the multitudes obtain from Christ what God did not provide?