Just then some men came carrying a paralyzed man on a mat. They tried to bring him inside to set him before Jesus, Sermons I. CHRIST'S CONSCIOUSNESS OF HIS OWN GREATNESS. He assumes the right to forgive men their sins (ver. 20), and, when this right is challenged by those present, he asserts it (ver. 24). And he does not dispute that this is a Divine prerogative. When it is claimed that only God can forgive sins (ver. 21), his reply is one that confirms rather than questions that doctrine. To a very large extent our Lord's Divinity was in abeyance. Fie was voluntarily accepting limitations which caused him to be numbered among the human and the finite. But his authority and power were in him, potentially; they were under a commanding restraint. Here and there, now and again, as on this occasion, it seemed fitting that they should be put forth. And it magnifies "the grace of our Lord Jesus Christ," that all the while that he was stooping to such lowliness, such poverty, such endurance, he was conscious of the fact that Divine right and Divine power were within him, to be exercised when he would. The Son of man had power on earth to forgive sins. II. HIS AUTHENTICATION OF IT. His greatness was often questioned, sometimes denied; and often our Master allowed men to think of him as the Teacher or the Prophet whom they were to judge by his life or by his doctrine. But sometimes he vindicated his claims in a way that completely silenced, if it did not convince, his critics. He authenticated himself by some deed of mighty power. He did so now. Not that the exercise of healing power was one whit more Divine an act than the forgiveness of sin; not that an act of pity for bodily incapacity was greater or worthier than one of mercy and succour to the soul. That could not be. But that the working of the miracle was a more obvious and signal indication of the Divine than an act of forgiveness. And by this gracious and mighty work our Lord proved himself to be the One who had a right to say, "Thy sins be forgiven thee." We may say that the gospel of Jesus Christ is now authenticated by its power. We are sure that the message of grace and mercy which we preach does come from God because (among other reasons for our assurance) we witness the mighty power of Christian truth. We find it doing what nothing else ever tried to do - enlightening multitudes of dark minds, redeeming and restoring foul hearts, transforming evil lives, lifting men up from the dust and the mire of sin and shame and bidding them walk in the ways of righteousness. III. OUR APPROACH TO THE SAVIOUR. It was the approach of this man to the Lord that led to Christ's words of mercy and then to his deed of power. The man could not and would not keep away from his presence; he was resolved to make his appeal to the great Healer, cost what it might to reach his ear. This is the approach that is successful - seeking the Lord with the whole heart, with a fixed intent to seek until he is found. Not a languid interest in Christ, not a pursuit of righteousness which may be turned aside by the first curiosity or indulgence that offers itself; but a holy earnestness which will not be denied, which, if one entrance is blocked, will find another, which knocks till the door is opened, - this is the search that succeeds. Not, indeed, that Christ is hard to find or reluctant to bestow; but that, for our sake, he does often cause us to continue in our seeking that our blessedness may be the fuller and our faith the firmer and our new life the deeper for our patience and our persistency. IV. THE SUPERABUNDANCE WHICH IS IN CHRIST. This poor paralytic sought much of the Lord, but he found a great deal more than he sought; seeking healing for his body, he found that, and with that mercy for his soul. Christ has more to give us than we count upon receiving. Many a man has gone to him asking only for present relief from a burden of conscious guilt, and he has found that salvation by faith in Jesus Christ means vastly more than that. He finds that the forgiveness of sin is the initial step of a bright and blessed future, that it is the earnest of a noble inheritance, In Christ our Lord are "unsearchable riches;" and they who have received the most have only begun to find what a world of excellency and blessedness they have gained by hearkening to his voice and hastening to his side and entering his holy service. - C.
A man which was taken with a palsy. I. THERE ARE CASES WHICH WILL NEED THE AID OF A LITTLE BAND OF WORKERS BEFORE THEY WILL BE FULLY SAVED. Yonder is a householder as yet unsaved: his wife has prayed for him long; her prayers are yet unanswered. Good wife, God has blessed thee with a son, who with thee rejoices in the fear of God. Hast thou not two Christian daughters also? O ye four, take each a corner of this sick man's couch, and bring your husband, bring your father, to the Saviour. A husband and a wife are here, both happily brought to Christ; you are praying for your children; never cease from that supplication: pray on. Perhaps one of your beloved family is unusually stubborn. Extra help is needed. Well, to you the Sabbath-school teacher will make a third; he will take one corner of the bed; and happy shall I be if I may join the blessed quaternion, and make the fourth. Perhaps, when home discipline, the school's teaching, and the minister's preaching shall go together, the Lord will look down in love and save your child.II. We now pass on to the second observation, that SOME CASES THUS TAKEN UP WILL NEED MUCH THOUGHT BEFORE THE DESIGN IS ACCOMPLISHED. They must get the sick man in somehow. To let him down through the roof was a device most strange and striking, but it only gives point to the remark which we have now to make here. If by any means we may save some, is our policy. Skin for skin, yea, all that we have is nothing comparable to a man's soul. When four true hearts are set upon the spiritual good of a sinner, their holy hunger will break through stone walls or house roofs. III. Now we must pass on to an important truth. We may safely gather from the narrative THAT THE ROOT OF SPIRITUAL PARALYSIS GENERALLY LIES IN UNPARDONED SIN. Jesus intended to heal the paralysed man, but He did so by first of all saying, "Thy sins are forgiven thee." The bottom of this paralysis is sin upon the conscience, working death in them. They are sensible of their guilt, but powerless to believe that the crimson fountain can remove it; they are alive only to sorrow, despondency, and agony. Sin paralyses them with despair. I grant you that into this despair there enters largely the element of unbelief, which is sinful; but I hope there is also in it a measure of sincere repentance, which bears in it the hope of something better. Our poor, awakened paralytics sometimes hope that they may be forgiven, but they cannot believe it; they cannot rejoice; they cannot cast themselves on Jesus; they are utterly without strength. Now, the bottom of it, I say again, lies in unpardoned sin, and I earnestly entreat you who love the Saviour to be earnest in seeking the pardon of these paralysed persons. IV. Let us proceed to notice that JESUS CAN REMOVE BOTH THE SIN AND THE PARALYSIS IN A SINGLE MOMENT. It was the business of the four bearers to bring the man to Christ; but there their power ended. It is our part to bring the guilty sinner to the Saviour; there our power ends. Thank God, when we end, Christ begins, and works right gloriously. V. WHEREVER OUR LORD WORKS THE DOUBLE MIRACLE, IT WILL BE APPARENT. The man's healing was proved by his obedience. Openly to all onlookers an active obedience became indisputable proof of the poor creature's restoration. Notice, our Lord bade him rise — he rose; he had no power to do so except that power which comes with Divine commands. He did his Lord's bidding, and he did it accurately, in detail, at once, and most cheerfully. Oh! how cheerfully; none can tell but those in like case restored. So, the true sign of pardoned sin, and of paralysis removed from the heart, is obedience. VI. ALL THIS TENDS TO GLORIFY GOD. Those four men had been the indirect means of bringing much honour to God and much glory to Jesus, and they, I doubt not, glorified God in their very hearts on the housetop. Happy men to have been of so much service to their bedridden friend I When a man is saved his whole manhood glorifies God; he becomes instinct with a new-born life which glows in every part of him, spirit, soul, and body. But who next glorified God? The text does not say so, but we feel sure that his family did, for he went to his own house. Well, but it did not end there. A wife and family utter but a part of the glad chorus of praise, though a very melodious part. There are other adoring hearts who unite in glorifying the healing Lord. The disciples, who were around the Saviour, they glorified God too. And there was glory brought to God, even by the common people who stood around. We must, one and all, do the same. (C. H. Spurgeon.) The first thing which He did was not the thing which He was expected by men to do. His first word seemed remote from the thing needing then and there to be done. The friends of that palsied man expected the famed Miracle-Worker to heal him; and instead, Jesus said only, "Man, thy sins are forgiven thee." That was not the first nor the last time that ecclesiastical logic has drawn a correct circle of reasoning by which the living truth has been shut out. Jesus stood for the moment looking upon the disappointed faces of His friends, and meeting the cruel eyes of His enemies. He knew that His word of Divine forgiveness, which seemed remote from the very present need of that palsied man, and which to the Pharisees was idle as a breath of air, was nevertheless the force of forces for the healing of the world. He knew how to begin His work among men, before any form of suffering, with a word which should bring down to the soul of man's need the power of the heart of God. The multitude looked on and saw the momentary failure, as it seemed, of the Christ of God. "But Jesus, perceiving their reasonings," &c. "Whether is easier?" &c. Which is the greater force, the love of God forgiving sin, or the miracle of healing? Jesus began with the greatest work. The miracle, as it seemed to the people, was not the greater work which Jesus knew He was sent to accomplish. The physical miracle followed easily upon the diviner power of God's love which Jesus was conscious of possessing and exercising over the might of evil, when He said, "Man, thy sins are forgiven thee." The people, when they saw the lesser work done, not comprehending the power of God then and there present upon the earth, and working first the greater work of the forgiveness of sin, were amazed and filled with fear, and said, "We have seen strange things to-day." And this opinion of the people must be our opinion of these miracles if we do not know Jesus any better than those doctors of the law at Capernaum had learned Christ. But as in that case soon appeared, Jesus Christ was right in the way He chose to begin His work, and the people were all wrong. He did the harder thing first, and the easier thing next. And the method of the Church, following Christ's, is profoundly right. It is practically true, The gospel of Divine forgiveness we must put first; our benevolcnces second. Sin is first to be mastered; then suffering is more easily healed.( Newman Smyth, D. D.) In this miracle many truths are presented to us; e.g.,1. A strong faith will overcome difficulties. 2. The readiness of Christ to welcome the needy, and to reward faith. 3. The enmity and opposition of the human heart. 4. The superiority of spiritual to temporal blessings. 5. Testimony given to the Divinity of Christ by His (1) (2) (3) I. THE NEED IT MEETS. The figure presented to us: a paralysed man — helpless, incurable — a mere wreck. Three things combined in him. 1. Disease. 2. Poverty. 3. Poverty of spirit. He had a sense of sin — connected his misery with his sin — was softened, penitent. II. THE HOPE IT AWAKENS. Indefinite — but the hope of good. Had heard of Jesus. Drawn by the Father. The attraction exercised by Christ. All obstacles overcome. Jesus must be reached. III. THE BLESSING IT BESTOWS. 1. Forgiveness. A word lightly used; little valued by many. But ask the friend, the child, the sinner who feels himself wrongdoer, and longs for reconciliation. 2. Manner of bestowment. (1) (2) (3) (4) (5) IV. THE OPPOSITION IT EXCITES. The spirit of opposition to grace always the same; the form differs. Here it was provoked by Christ's assumption; commonly by man's presumption. V. THE VINDICATION IT RECEIVES. Christ proves His power to forgive, confutes His adversaries, saves the man. The gospel may appeal to results. CONCLUSION: Application to (1) (2) (3) (Emilius Bayley, B. D.) 2. Be exhorted to imitate the benevolence of the four men who brought the paralytic to Christ. All who are themselves in health, strength, and comfort, ought to be ready to perform the various offices of humanity to those who are in sickness, or any trouble. 3. There are some things here for the consideration of the sick. The best use of sickness is for religious improvement. 4. It is delightful to think that the Son of Man has still power to forgive sin. (James Foote, M. d.) (Quesnel.) (W. Burkitt.) (J. Parker, D. D.) 2. Reminds us that in His grace Christ rewards the very moods of faith and hope which He Himself has produced. He says, "Be of good courage"; and, at the word, courage springs up in our fearful hearts. He says, "Thy sins are forgiven"; and we are able to believe that He, who can forgive sins, can do for us whatever we may need. And then, having inspired faith and courage, He rewards them as though they were our virtues rather than His gifts: He bids us "arise and walk," to prove our victory over sin, to show that we have found new life in Him. So that the reward He bestows is — new and happier service. 3. Teaches that Christ often crosses our wish to supply our want. No doubt the supreme desire of the Galilean paralytic was deliverance from the palsy. But that is not the first thing Christ grants him. There must be faith before there can be healing; the man's sins must be forgiven before he can be made whole from his disease. But then, when our sins are really forgiven us, forgiveness implies a free restoration to health. (S. Cox, D. D.) 1. This doctrine is Scriptural. Abraham, Moses, &c. 2. This doctrine is reasonable. It can give a good account of itself before the bar of philosophy. It is a wise, God-worthy policy to encourage men to pray, live, and even die for one another, in the assurance that they pray not, live not, die not in vain. 3. The duty arising out of the foregoing doctrine is plain. It is without ceasing to desire and to pray for the well-being, spiritual and temporal, of all men, specially of those whose case Providence brings closest home to us. (A. B. Bruce, D. D.) II. III. IV. V. VI. VII. VIII. (D. Davies, M. A.) II. Let us ask, and answer this question now: Can God forgive? In the dainty, superficial thinking of our time, which comes of so much self-indulgence, softening the mental and moral fibre, Divine forgiveness is easy. It is assumed that suffering must cease some time. A bold assumption, in the face of a creation which has always sighed and groaned. If God is not impeached or disturbed by suffering to-day, why need He be to-morrow, or next day, or the next? Much is said also of our insignificance, and that, too, by men who, in other relations, make great account of the dignity of human nature. God, it is said, can suffer no loss at our hands. We cannot rob Him of any treasure. Somebody once asked Daniel Webster what was the most important thought that ever occupied his mind. The propriety of the question hardly equalled the solidity of the answer. "The most important thought that ever occupied my mind," said he, "was that of my individual responsibility to God." Psychology admits no possibility of forgiveness. On purely rational grounds, it is inconceivable. Plato could see nothing ahead but either penalty, or penance. Some speakers and writers of our time, affecting philosophy, are eloquent about work and wages, being and condition, character and destiny. Very well, gentlemen: but do you know what you are saying? You hate our iron-clad orthodoxy. But our creed, as you must yourselves admit, has some mercy in it; while your creed has no mercy in it at all. To be consistent, you should get rid of your idea of a personal God, as perhaps you have already. As you put things, this universe might just as well be governed by some impersonal Force. The laws are all alike, whether physical or moral. Atonement suggests and warrants the declaration that "God is Love." Somehow, on the basis of this atonement, and in pursuance of its purpose, God forgives. What is forgiveness? Not mere remission of penalty. Moral penalty never can be remitted without moral change. To forgive an offence that I know will be repeated is to be accessory to that offence, before and after. Divine forgiveness can go no farther than human forgiveness, and achieve no more. It must observe the same ethical laws. It must have the same high ethical tone. "Go, and sin no more," is always the condition of forgiveness. (R. D. Hitchcock, D. D.) (Milner.) (Miss Leigh's work in Paris.) (G. T. Coster.) (H. W. Beecher.) (C. H. Spurgeon.) 1. If the one object of Christ's miracles was directly to reduce the sum of human misery, then they were a failure; for their result was inappreciably small and insignificant. What a mere drop of solace in an ocean of agony 1 What an atom of comfort beside the huge, mountainous mass of human woe. 2. Such an object as that of arbitrarily interrupting the general course of human suffering by miraculous interference, not only was not accomplished by the power of Christ, but it ought not to have been accomplished it would not have been a blessing. The notion that there was too much pain and suffering in the world — more than was right, more than was best, more than was needed by mankind for their own good — the notion that God our Father had dealt hardly by His children, and that the Son of God, with a superior love, came down to mitigate the hardship which the Father's too great severity had imposed — is quite too much like some other of the obsolete notions of a mediaeval theology, and quite too much unlike the Word of God. For it is not true. God tolerates no pain in the world that can be spared. It was not in revenge or cruelty, but in that justice which is another name for love, that He pronounced on the apostate race the curse of toil and suffering and death. His curse was the best blessing that mankind, sinful, apostate, were capable of receiving. 3. The real answer is declared in the text. When God interferes to break the dreadful chain of moral causes that binds penalty to sin, He gives sign and token of the same, by breaking also the chain of physical cause and effect that holds the creation groaning under bondage to bodily pain and weakness. When He sends His only-begotten into the world, He adopts this way to signalize Him to the wretched, the poor, the hungry, the sick, the palsied, the sinful and unhappy of every land and language and century, as God's authorized Commissioner. 4. Christ's works, moreover, set before us the way of salvation — the way in which He gives it, the way in which we are to receive it. The miracles are parables — not the less parables for being also facts. And this miracle, in particular, shows the order in which the devil's works are destroyed by the Holy One of God — not first pain and sorrow, and then sin; but first sin, and then the pain, sorrow, death that sin has wrought. (Leonard W. Bacon.) 1. Of Divine power and love. 2. Of human faith. II. CONSIDER THE PARALYTIC'S PRAYER. It was a wonderful prayer — so brief, so comprehensive, so affecting, so complete; stating the whole case, setting it forth in every particular, detailing every symptom of the malady, urging every argument of sympathy, calling for exactly the comfort and help that were required; — such was the prayer offered by the sick of the palsy, as his couch with its half-dead burden dropped on the ground at the feet of the Christ. What then did he say? Not one word! The silence which this strange intruder brought with him into the school of Christ was broken only by the voice of the Son of Man Himself — "Son, be of good cheer; thy sins are forgiven thee." He had told his story well. There was a dead and leaden limb hanging to a half-lifeless trunk. There was a hand shaking with the helpless tremor of the nerves that could do little more than tremble. There were the lips drooling and mowing, and the tongue lolling with a look like idiocy within the gate of speech, and the eyes, last refuge of the blockaded intellect, looking with longings that cannot be uttered toward Him who is the Life. And now do you ask. What did he may? Rather, What did he leave unsaid? It was an unspoken prayer, but not a prayer unuttered or unexpressed. I find, in the very nature of this sick man's malady, some instructive indications as to what is the prayer of faith, and what is faith that gives prevailing power to prayer. It is not without significance that so large aproportion of our Lord's miracles of healing were wrought on the blind and the palsied — the sufferers from those two forms of human infirmity which most discipline one to a sense of his own helplessness and need, and most educate him in the habit of confiding in the strength and wisdom and faithfulness of another. And as I meditate of blindness and palsy, I better understand the darkness and impotency of sis, and what is that faith by which we should commit ourselves to the infinite wisdom, love, and power of God. III. CONSIDER THE ANSWER WHICH THE PALSIED MAN RECEIVED TO HIS PRAYER. If it seemed at first, to any, that he had uttered no prayer at all, such will surely think at first that he received no answer at all. Very commonly this is true, in the Gospels, of the Lord's response to those who come to Him. "Jesus answered and said," we read; but the answer has no obvious relevency to what was asked (John 3:1-3). He answers, not the words, but what lay in the heart, behind the words. In such wise He answers the prayer of the palsied — a prayer that says, plainer than any words can say it, "Lord, that I might be healed." It seems no answer at all — "Son, be of good cheer; thy sins are forgiven thee." There seems to be some untold story here. There is more than palsy — there is sin; if not an anxious face, at least a troubled conscience. And there is a keen diagnosis on the part of the Great Healer, going deeper than the surface symptoms, reaching to the inmost roots of the trouble. And His answer is given accordingly. Observe in it — 1. That the paralytic received the substance, though not the form, of what he had asked, to his entire satisfaction. For a similar case, see 2 Corinthians 12:7-10. Did the features of the paralytic, think you, betray to the gazing and murmuring scribes some sign of disappointment or discontent, when those majestic words were spoken down to him — "Thy sins be forgiven thee"? Is it ever those who cry mightily to God, who are found complaining that He is slack concerning His promises? And if not, then who are you that are finding fault — making bold to come between the saint and his Saviour, to complain that the covenant is not fully performed? If Christ is satisfied, and the suppliant soul is satisfied, who are we that we should interfere to measure the prayer against the answer, and remonstrate with the Lord that His ways are unequal. Nay, I take you all to witness — 2. That this petitioner received more than the equivalent of what he had asked, by as much as it is a greater thing to suffer and be happy and joyful in the midst of suffering, than it is not to suffer at all. Many a sick man has implored the Lord for health and strength, and won a blessing greater than he asked, in learning "how sublime a thing it is to suffer and be strong." Many a bankrupt man, that had struggled, with anxious calculations and many an earnest petition, for deliverance from accumulating troubles, and seemed to find no answer from God, has been rewarded at last with the heavenly gift of grace to step majestically down from wealth to poverty, and has found a joy in low estate beyond what wealth could ever give. 3. But now observe, finally, that when he had received the equivalent of his prayer, to his full content; and when he had received "exceeding abundantly above what he had asked"; at last, this palsied man was given the identical thing which he had asked. Not for his sake — no, he did not ask it now. He was of good cheer — his sins were forgiven him. So far as appears, he was full of exceeding peace and content, craving nothing more, but wholly satisfied, the rest of his appointed time, to lie a helpless infant in the everlasting arms. No, it was not for his sake, but "that ye may know that the Son of Man hath power," &c. For now the palsy had accomplished its work and could be spared. It had brought the sufferer, and laid him low and helpless at the feet of Jesus to receive the forgiveness of his sins, and what more could it do for him? The time was come, at last, when it might be dismissed, but not till now. And Christ is not so unkind as to give healing so long as suffering is still needed. He is not less merciful than the Father, as He is not more merciful. Would you dare to ask that your grief, your pain, your burden should be taken away before its work was done? Could you bring your mind to wish that all these past hours, and days, and weeks, and weary months of suffering should have been in vain; and that God should call back these stern but kindly servants of His, while yet their mission was incomplete, and bid them Let him alone I sorrow is wasted on him I he is joined to his idols; let him alone? But now, the sick of the palsy is forgiven and at peace. The sickness has well fulfilled its painful but beneficent ministry, and He who is Lord over all the powers of life and death, that saith to this one, Come, and he cometh, and to another,! Go, and he goeth, may call away this sad-faced angel, and send him back to where, before the throne, they "stand and wait" for some new bidding upon messages of love. (Leonard W. Bacon.) 1. Power present to heal the doctors (ver. 17). 2. Faith reaching down to the Lord from above (ver. 19). 3. Jesus pardoning sin with a word (ver. 20). 4. Jesus practising thought-reading (ver. 22). 5. Jesus making a man carry the bed which had carried him (ver. 25). II. MARK THE STRANGE THINGS OF CHRIST'S DAY. 1. The Maker of men born among men. 2. The Lord of all serving all. 3. The Just One sacrificed for sin. 4. The Crucified rising from the dead. 5. Death slain by the dying of the Lord. III. MARK THE STRANGE THINGS SEEN BY BELIEVERS IN THEIR DAY WITHIN THEMSELVES AND OTHERS. 1. A self-condemned sinner justified by faith. 2. A natural heart renewed by grace. 3. f soul preserved in spiritual life amid killing evils, like the bush that burned with fire and was not consumed. 4. Evil made to work for good by providential wisdom. 5. Strength made perfect in weakness. 6. The Holy Ghost dwelling in a believer. 7. Heaven enjoyed on earth. (C. H. Spurgeon.) II. THIS GRACIOUS INFLUENCE WAS IN CONNECTION WITH THE TEACHING OF JESUS. Jesus had not only been praying, and was now in the spirit of prayer, but He was teaching, and the Lord hath made the salvation of the world to depend upon the faithful teaching of the doctrines of Christ: " Go ye," said our Redeemer, "into all the world, and preach the gospel to every creature." III. We observe THE CONVERSION OF THIS MAN WAS BROUGHT ABOUT BY EXTRAORDINARY MEANS. NOW the present state of the Christian Church, and this professedly Christian land, calls to extraordinary efforts. We have been trying for a length of time to get people by the door, and if the house has not always been crowded, as it has not in some instances (the more the pity), yet, in innumerable instances it has been crowded with devils, who kept out poor sinners, who prevented them from coming in: and there we have been too ready to leave them, because we were afraid of stepping out of the ordinary course — that we should do anything out of the usual way, lest the whole town should be in a stir, and that any of the people of God should think we were disposed to signalize ourselves. Now we wish you to be impressed with this; and beware, because you have happened to see a conversion affected by extraordinary means, of supposing that this is the only way, and that this way always succeeds, and no other will. It is an extraordinary way suited to extraordinary circumstances; and, I believe, extraordinary circumstances are more general than people are disposed to admit. But what will take place then? Why, if you act thus, there will be a great deal of excitement, and people will talk against it; they will say, oh, take care of excitement (for the excitement has been very great amongst us in several instances) — take care you do not excite the people. We ask them to specify any good reason why we should not try to excite the people, and then we will desist. Are they too susceptible? Is not the world affected with excitement in other quarters? There is plenty of excitement in the theatre, plenty of excitement in the ball-room, and no one attempts to fasten upon them the charge of enthusiasm. These men are most rational, the very lights of the world, fitted to expound everything that appears a mystery I It is only in the house of God, where the most stirring subjects are brought before us, that it is thought better to be as still as possible; that is, it is thought a perfect breach of decorum for there to be the slightest indication of sympathy in the statements made. We are in perfect bondage; we dare not utter our feelings lest some that stand by should say that we are enthusiasts. But then, if the Lord thus appear, if the Lord make bare His arm, they will say, oh, it is all sympathy it spreads from one to another. We admit that, to a considerable extent, sympathy is the means that God employs. But, further, if you thus get the Influence of God down upon the people, the power of Christ communicated to their hearts, and have the matter settled by the testimony of the Spirit, they will object to the suddenness of the conversion. God's way of salvation is very simple, and the person who has been brought to exercise a believing act will learn more in a few hours than he could by years of study previous to its exercise. (J. M'Lean.) 1. The sick man. 2. The sick man's friends. Several interesting particulars are suggested by their action in this matter.(1) They had faith in Jesus. It is only men of faith who can truly do good to others. If we do not believe in our hearts and souls that Jesus Christ can forgive and heal sinners, we shall certainly never bring any such to him.(2) Theirs was a practical faith. Faith is not merely a sentiment which believes something to be, but a vitalized affection which starts all our faculties into action and sets us to work to accomplish something.(3) Their faith was resourceful. There were difficulties in their path. (G. F. Pentecost.) (C. H. Spurgeon.) (C. H. Spurgeon.) 5162 lameness 2012 Christ, authority March 19. "Launch Out into the Deep" (Luke v. 4). December 9. "Launch Out into the Deep" (Luke v. 4). Humility Instructions for Fishermen Fear and Faith Blasphemer, or --Who? "The Moody and Sankey Humbug. " Absolution. Carried by Four The Secret of Success. Christ the Great Physician. Jesus, Still Lead On. Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans Penitence, as Explained in the Sophistical Jargon of the Schoolmen, Widely Different from the Purity Required by the Gospel. Of Confession and Satisfaction. Seventh Appearance of Jesus. Jesus Heals a Leper and Creates Much Excitement. The Disciples of Jesus. The Conflict with Evil The Lake of Gennesaret; Or, the Sea of Galilee and Tiberias. Peter's Repentance |
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