We analyze. You decide!
"No lie can live forever." Thomas Carlyle

An Analysis of the Literary Similarity
of The Desire of Ages, Chapter 27

      Some critics have accused Ellen White of plagiarizing the contents of The Desire of Ages from the writings of various authors. But, did she really? Below is an analysis of the alleged comparisons.

      One problem with those who are "victims" of parallelomania is that they confuse the mere presence of a few words in both texts as being evidence of plagiarism. They completely overlook the context and meaning of the words that are similar, an even more importantly, the far greater number of words that are dissimilar.

      It has been noted by students of plagiarism that one can make a work look plagiarized when it is not by carefully using ellipses and discarding all the material that is different. What we want to do is determine whether the critics did a fair analysis, or whether their comparisons actually distorted reality. Accordingly, we have coded the text so that you, the reader, can easily come to your own conclusion.  Paragraphs that are not coded means that neither the critics, nor Dr. Veltman and his team of researchers, could not, or did not, find anything worthy of note.

Color Key

Material in Ellen G. White that is an exact, word-for-word match to her alleged source.

Material in Ellen G. White that is similar to her alleged source.

Words that are either an exact, or similar, match of the source, but are also an exact, or similar, match to Biblical material.

Material that is represented in either Rea's book or Dr. Veltman's study by an ellipsis.

Material dropped from the beginning or end of the paragraph of the alleged source in Rea's book.

Material clipped from the beginning or end of a sentence in Rea's book, without giving the reader any indication of such. (Either a capital letter or a period appears where it should not, hiding the fact that material is missing.)

Material that was mis-capitalized or mis-abbreviated in Rea.

      Typical author's caveat: all errors are, of course, mine. If you find any errors please let me know and I'll fix them.

W. Hanna The Life of Christ. (1863) Ellen G. White The Desire of Ages. (1898)
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Matt. 8:2-4; Mark 1:40-45, 2:1-12; Luke 5:12-26. Matt. 4:24.

      Among the Jews the leper was excommunicated. Cut off from the congregation of the people, he had to live apart, enjoying only such society as those afflicted with the same disease could offer. He

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had to bear upon his person the emblems of sorrow and of death; had to wear the rent garments which those wore who were weeping for the dead; to shave his head and keep it bare as those must do who had touched the dead--himself the living dead, for whom those emblems of mourning needed to be assumed. His face half covered, he had to go about crying, "Unclean, unclean," to warn all others off, lest they should come too near to him.

      From what we know of the prevalence of this disease, it may be believed that there were many lepers in Galilee when our Lord made his first journey through it--gathered here and there ill to small and miserable communities. Even among these the tidings of the wonderful cures that were being effected would circulate, for the segregation was not so complete as to prevent all intercourse; and when these poor exiles from their fellows heard of many being healed whose complaints were as much beyond all human remedy as theirs, the hope might spring up in their hearts that the Great Healer's powers extended even to their case. But which of them had faith enough to make the trial--to break through the legal fences imposed, and go into any of the cities in which Jesus was, and throw himself upon his sympathy for succor? One such there was--the first of those so afflicted who ventured to approach the Lord; and his case on that account was selected for special record by all the three Evangelists. He came to Jesus "when he was in a certain city." He had never seen the Lord before, or seen him only at a distance, among a crowd. He could have known or heard but little more about him than what the voice of rumor had proclaimed. Yet so soon as he recognizes him, see with what reverence he kneels and worships and falls on his face before him, (Luke 5:12,) and hear how he salutes and pleads, "Lord, if thou wilt, thou caust make me clean." Perhaps Jesus had never seen a man prostrate himself in his presence as this man did. Certainly, Jesus was never before addressed in words so few and simple, yet so full of reverence, earnestness, faith, submission. He called Jesus Lord. Was this the first time that Jesus had been so addressed? Sir, Rabbi, Master--these were the terms in which Andrew, and Nathanael, and Nicodemus, and the woman of Samaria, and the nobleman of Capernaum, had addressed him. None of them had spoken to him as this leper did. If, indeed, the miraculous draught of fishes by which Peter had been finally summoned away from his old occupation had already occurred, then it would be from his lips that this title was first heard coming, when he fell down at Jesus' feet exclaiming, "Depart from me, for I am a sinful man, O Lord." That, however, is uncertain; but though it were true, how much had Simon to elevate his conception of Christ's character--how little this leper! One wonders, indeed, how far he, had got in his idea of who this Jesus--this healer of diseases--was. All that we can know is that he chose the highest title that he knew of, and bestowed it on him. "Lord, if thou wilt, thou canst." No hesitation as to the power; no presumption or dictation as to the will. Upon that free will, upon that almighty power, he casts himself. " Lord, if thou wilt, thou canst make me clean." Jesus instantly went forward--went close to him--put forth his hand and touched him: His disciples hold back; a strange shuddering sensation passes through the hearts of the onlookers, for, by the law of Moses, it was forbidden to touch a leper. He who touched a leper himself became unclean. Yet at once, without hesitation at the time-without acting afterwards as if he had contracted any defilement or required any purification--Jesus lays his hand upon one who was " full of leprosy," and he says to him, "I will, be thou clean." We lose a little of the power and majesty of our Saviour's translation. Two words were spoken, (Greek characters) the answer, the echo to the prayer; two of the very words the man had used taken up and employed by Jesus in framing his prompt and gracious reply. No petition that was ever presented to Jesus met with a quicker, more complete, more satisfactory response. If our Lord's conduct in this instance was regulated by the principle which we know so often guided it in the treatment he gave to those who came to him to be cured, great must have been the faith which was met in such a way. The readiness which Jesus had displayed to exert his power may partly have been due to this being the first case of a leper's application to him, and to his desire to show that no legal barrier would be allowed by him to stand in the way of his stretching forth his hand to heal all that were diseased. Yet the manner and the speech of the leper himself attest that he approached with no ordinary reverence, and petitioned with no ordinary faith. And, according to his faith, it was done unto him immediately. As soon as the words "I will, be thou clean," had come from the Saviour's lips, "the leprosy departed from him, and he was cleansed."

Hanna, page 137

      Did any further colloquy take place between the healed and the Healer? When, quick as lightning, through the frame the sensation passed of an entirely recovered health--when he stood up before the Lord, not a sign or symptom of the banished leprosy on his person--did no thanks burst from his grateful lips? or did our Lord say nothing to him about another healing which he was both willing and able to effect? We are not to infer that nothing of the kind occurred because nothing is recorded. The Evangelists have preserved alone the fact that, whatever words may have passed between them, Jesus was in haste to send the leper away, and in doing so gave him strict command to tell no man, but to go instantly and show himself to the priest, and offer the gifts that Moses commanded--the live birds and the cedar wood, and the scarlet and hyssop--the means and instruments by which the purification of one declared free of leprosy was to be effected, and, relieved from the ban that had been laid upon him, he was to be reinstated in the possession of all the common privileges of society and citizenship. It is quite possible that, knowing the opposition which was already kindling against him, of which we shall presently see traces, Jesus may have desired that, without throwing out any hint of what had occurred which might precede him by the way and prejudice the judge, this man should repair as quickly as possible to the priest upon whom it devolved judicially to declare that he, so recently a man full of leprosy, was now entirely free of the complaint. It would be a testimony they could not well gainsay, if the fact of the departure of the leprosy were attested by the acceptance of the officer's gifts and his re-admission into the congregation of Israel. To prevent any possibility of this ratification of the reality of the cure being refused, Jesus might have enjoined silence and as speedy a resort as possible to the priest; the silence in such circumstances and with such a view prescribed, to last only till the desired end was gained. It would seem, however, from the result, that a more immediate object of the Saviour in laying this injunction upon the leper was to prevent the influx of a still greater crowd than that which was already oppressing him, and thus the hampering of his movements, and the absorption of too much of his time in the mere work of healing. For straightway, though charged to keep silence, the man when he went from Jesus could not restrain himself, but "began to publish it much, and to blaze abroad the matter, insomuch that great multitudes came together to be healed of their infirmities, and Jesus could no more openly enter into the city, but was without in desert places, and withdrew himself into the wilderness, and prayed." Mark 1:45; Luke 5:15, 16.

Hanna, page 190

      They all were strong in the belief that if only they could get at Jesus the cure would be effected, but the paralytic himself had an eager craving to get into the Saviour's presence, deeper than that

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springing from the desire to have his bodily ailment removed. The stroke that had taken the strength out his body had quickened conscience. He had recognized it as coming from the hand of God it had awakened within him a sense of his great and manifold bygone transgressions. His sins had taken hold of him, and the burden was too heavy for him to bear. He hears of Jesus that he had announced himself as the healer of the broken-hearted; that there is a Gospel, good tidings that he proclaims to the poor in spirit. If ever a heart needed healing, a spirit needed comforting, it is his. And now, shall he be so near to him whom he has been so anxious to see, and yet to have to go away disappointed, unrelieved? He either himself suggests, or, when suggested, he warmly approves, the project of trying to let him down through the roof. The bearers second his desires. They make the effort--they succeed; noiselessly they lift the tiles--gently they let down the bed, and before Jesus, as he is speaking, the bed and its burden lie.

      But now, before noticing how Jesus met this interruption of his discourse, and dealt with the man who was so curiously obtruded on his notice, let us look around a moment on the strangely constituted audience which Christ at this moment is addressing. Close beside him are his disciples--around him are many simpleminded, simple-hearted men, drinking in with wonder words they scarce half understand. But they are not all friendly listeners who are there, for there are "Pharisees and doctors of the law sitting by," some from Galilee, some from Judea, some even from Jerusalem. The last--what has brought them here? They come as spies--they come as emissaries from the men who reproved Jesus at Jerusalem for his healing of another paralytic at the pool of Bethesda, on the Sabbath day, and who sought to slay him, "because he had not only broken the Sabbath, but said also that God was his Father, making himself equal with God." Already these Pharisees counted Jesus a blasphemer, whose life they were seeking but the fit ground and occasion to cut off. And here are some of their number wearing the ask, waiting and watching, little knowing all the while that an eye is on them which follows every turn of their thoughts, and sees into all the secret places of their hearts. It is as one who thus thoroughly knew them, and would with his own hand throw a fresh stone of stumbling before their feet--as one who thoroughly knew also the poor, helpless, palsied penitent, who lies on the bed before him, that Jesus now speaks and acts. Meeting those pleading eyes that are fixed so importunately upon him, without making any inquiries or waiting to have any petition presented, Son," he says to the sick of the palsy, "be

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of good cheer, thy sins be forgiven thee." He would not have addressed him thus had he not known how greatly he needed to be cheered, how gladly he would welcome the pardon, in what a suitable condition he was to have that pardon bestowed. Let us believe then that, spoken with nicest adaptation to the man's state and wants, Christ's words were with power--that as quickly and as thoroughly as the words, "I will, be thou clean," banished the leprosy from the one man's body, as quickly and as thoroughly these words banished the gloom and despondency from this man's soul. Thus spoken to by one in whom he had full confidence, he was of good cheer, and did assuredly believe that his sins had been forgiven him. If it was so--if his faith in Jesus as his soul's deliverer was as simple and as strong as, from the way in which Christ spoke, we presume it was--then too happy would he be at the moment when the blessedness of him whose sins are forgiven, whose iniquity is covered, filled his heart, to think of anything beside. He is silent at least, he is satisfied, he makes no remonstrance, he proffers no request. There is nothing going on within his breast that Jesus needs to drag forth to light, to detect and to rebuke. Not so with the Scribes and Pharisees, upon whom those words of Jesus have had a quite startling effect. They, too, are silent; nor, beyond the glances of wonder, horror, hate, that they hastily and furtively exchange, do they give any outward sign of what is passing in their hearts. But Jesus knows it all. They had been saying within themselves, "This man blasphemeth;" they had been reasoning in their hearts, to their own entire satisfaction and to Christ's utter condemnation, saying, "Why doth this man thus speak blasphemies? Who can forgive sins but God only?" Notwithstanding all their self-assurance, they must have been a little startled when, the thoughts of their hearts revealed, Jesus said to them, "Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?" He does not ask which was easier, to forgive sins or to cure a palsy, but which was easier, to say the one or to say the other, for he knew that they had been secretly thinking how easy it was for any man to say to another, Thy sins be forgiven thee, but how impossible it was for him to make good such a saying. "But that ye may know," he added, "that the Son of Man hath power on earth to forgive sins (then saith he to the sick of the palsy,) Arise and take up thy bed, and go thy way into thine house." The man arose and departed to his own house--healed in body, healed in spirit--glorifying God. The people saw it, and were amazed, and were filled with awe; and they said to one another, "We never
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saw it in this fashion--we have seen strange things to-day." And "they glorified God which had given such power to men." The Scribes and Pharisees saw it, and had palpable evidence of the superhuman knowledge and superhuman power of Christ given to them--had a miracle wrought before their eyes in proof of Christ's possession of a prerogative which they were right in thinking belonged to God only, but they would not let anything convince them that the Son of Man had power on earth to forgive sins; and it was not long, as we shall see, ere new stumblingblocks were thrown in their way, over which they fell.
Hanna, page unknown

      The Son of Man had power on earth to forgive sins; he exercised that power; he absolved at once the penitent of Capernaum from all his sins; he caused that man to taste the joy of an immediate, gracious, free, and full forgiveness What is to hinder our receiving the same benefit--enjoying the same blessing? Has the Son of Man lost any of his power to forgive sins by his being no more upon this earth, his having passed into the heavens? Is pardon a boon that he no longer dispenses, that he holds now suspended over our heads-a thing to be hoped for but never to be had? No, let us believe that his mission on earth has not so failed in its great object; that he is as willing as he is able to say and do for each of us what he said and did for the palsied man in Peter's house at Capernaum; that he waits but to see us penitent and broken-hearted, looking to and trusting in him, to say in turn to each of us, "Son--Daughter--be of good cheer, thy sins be forgiven thee."

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"Thou Canst Make Me Clean"

[This chapter is based on Matt. 8:2-4; 9:1-8, 32-34; Mark 1:40-45; 2:1-12; Luke 5:12-28.]

      Of all diseases known in the East the leprosy was most dreaded. Its incurable and contagious character, and its horrible effect upon its victims, filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called "the stroke," "the finger of God." Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priests, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly afflicted. The law was inflexible in its requirement. Even kings and rulers were not exempt. A monarch who was attacked by this terrible disease must yield up the scepter, and flee from society.

      Away from his friends and his kindred, the leper must bear the curse of his malady. He was obliged to publish his own calamity, to rend his garments, and sound the alarm, warning all to flee from his contaminating presence. The cry, "Unclean! unclean!" coming in mournful tones from the lonely exile, was a signal heard with fear and abhorrence.

      In the region of Christ's ministry, there were many of these sufferers, and the news of His work reached them, kindling a gleam of hope. But since the days of Elisha the prophet, such a thing had never been known

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as the cleansing of one upon whom this disease had fastened. They dared not expect Jesus to do for them what He had never done for any man. There was one, however, in whose heart faith began to spring up. Yet the man knew not how to reach Jesus. Debarred as he was from contact with his fellow men, how could he present himself to the Healer? And he questioned if Christ would heal him. Would He stoop to notice one believed to be suffering under the judgment of God? Would He not, like the Pharisees, and even the physicians, pronounce a curse upon him, and warn him to flee from the haunts of men? He thought of all that had been told him of Jesus. Not one who had sought His help had been turned away. The wretched man determined to find the Saviour. Though shut out from the cities, it might be that he could cross His path in some byway along the mountain roads, or find Him as He was teaching outside the towns. The difficulties were great, but this was his only hope.

      The leper is guided to the Saviour. Jesus is teaching beside the lake, and the people are gathered about Him. Standing afar off, the leper catches a few words from the Saviour's lips. He sees Him laying His hands upon the sick. He sees the lame, the blind, the paralytic, and those dying of various maladies rise up in health, praising God for their deliverance. Faith strengthens in his heart. He draws nearer and yet nearer to the gathered throng. The restrictions laid upon him, the safety of the people, and the fear with which all men regard him are forgotten. He thinks only of the blessed hope of healing.

      He is a loathsome spectacle. The disease has made frightful inroads, and his decaying body is horrible to look upon. At sight of him the people fall back in terror. They crowd upon one another in their eagerness to escape from contact with him. Some try to prevent him from approaching Jesus, but in vain. He neither sees nor hears them. Their expressions of loathing are lost upon him. He sees only the Son of God. He hears only the voice that speaks life to the dying. Pressing to Jesus, he casts himself at His feet with the cry, "Lord, if Thou wilt, Thou canst make me clean."

      Jesus replied, "I will; be thou made clean," and laid His hand upon him. Matt. 8:3, R. V.

      Immediately a change passed over the leper. His flesh became healthy, the nerves sensitive, the muscles firm. The rough, scaly surface peculiar to leprosy disappeared, and a soft glow, like that upon the skin of a healthy child, took its place.

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      Jesus charged the man not to make known the work that had been wrought, but straightway to present himself with an offering at the temple. Such an offering could not be accepted until the priests had made examination and pronounced the man wholly free from the disease. However unwilling they might be to perform this service, they could not evade an examination and decision of the case.

      The words of Scripture show with what urgency Christ enjoined upon the man the necessity of silence and prompt action. "He straitly charged him, and forthwith sent him away; and saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them." Had the priests known the facts concerning the healing of the leper, their hatred of Christ might have led them to render a dishonest sentence. Jesus desired the man to present himself at the temple before any rumors concerning the miracle had reached them. Thus an impartial decision could be secured, and the restored leper would be permitted to unite once more with his family and friends.

      There were other objects which Christ had in view in enjoining silence on the man. The Saviour knew that His enemies were ever seeking to limit His work, and to turn the people from Him. He knew that if the healing of the leper were noised abroad, other sufferers from this terrible disease would crowd about Him, and the cry would be raised that the people would be contaminated by contact with them. Many of the lepers would not so use the gift of health as to make it a blessing to themselves or to others. And by drawing the lepers about Him, He would give occasion for the charge that He was breaking down the restrictions of the ritual law. Thus His work in preaching the gospel would be hindered.

      The event justified Christ's warning. A multitude of people had witnessed the healing of the leper, and they were eager to learn of the priests' decision. When the man returned to his friends, there was great

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excitement. Notwithstanding the caution of Jesus, the man made no further effort to conceal the fact of his cure. It would indeed have been impossible to conceal it, but the leper published the matter abroad. Conceiving that it was only the modesty of Jesus which laid this restriction upon him, he went about proclaiming the power of this Great Healer. He did not understand that every such manifestation made the priests and elders more determined to destroy Jesus. The restored man felt that the boon of health was very precious. He rejoiced in the vigor of manhood, and in his restoration to his family and society, and felt it impossible to refrain from giving glory to the Physician who had made him whole. But his act in blazing abroad the matter resulted in hindering the Saviour's work. It caused the people to flock to Him in such multitudes that He was forced for a time to cease His labors.

      Every act of Christ's ministry was far-reaching in its purpose. It comprehended more than appeared in the act itself. So in the case of the leper. While Jesus ministered to all who came unto Him, He yearned to bless those who came not. While He drew the publicans, the heathen, and the Samaritans, He longed to reach the priests and teachers who were shut in by prejudice and tradition. He left untried no means by which they might be reached. In sending the healed leper to the priests, He gave them a testimony calculated to disarm their prejudices.

      The Pharisees had asserted that Christ's teaching was opposed to the law which God had given through Moses; but His direction to the cleansed leper to present an offering according to the law disproved this charge. It was sufficient testimony for all who were willing to be convinced.

      The leaders at Jerusalem had sent out spies to find some pretext for putting Christ to death. He responded by giving them an evidence of His love for humanity, His respect for the law, and His power to deliver from sin and death. Thus He bore witness of them: "They have rewarded Me evil for good, and hatred for My love." Ps. 109:5. He who on the mount gave the precept, "Love your enemies," Himself exemplified the principle, not rendering "evil for evil, or railing for railing: but contrariwise blessing." Matt. 5:44; 1 Peter 3:9.

      The same priests who condemned the leper to banishment certified his cure. This sentence, publicly pronounced and registered, was a standing testimony for Christ. And as the healed man was reinstated in the congregation of Israel, upon the priests' own assurance that there

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was not a taint of the disease upon him, he himself was a living witness for his Benefactor. Joyfully he presented his offering, and magnified the name of Jesus. The priests were convinced of the divine power of the Saviour. Opportunity was granted them to know the truth and to be profited by the light. Rejected, it would pass away, never to return. By many the light was rejected; yet it was not given in vain. Many hearts were moved that for a time made no sign. During the Saviour's life, His mission seemed to call forth little response of love from the priests and teachers; but after His ascension "a great company of the priests were obedient to the faith." Acts 6:7.

      The work of Christ in cleansing the leper from his terrible disease is an illustration of His work in cleansing the soul from sin. The man who came to Jesus was "full of leprosy." Its deadly poison permeated his whole body. The disciples sought to prevent their Master from touching him; for he who touched a leper became himself unclean. But in laying His hand upon the leper, Jesus received no defilement. His touch imparted life-giving power. The leprosy was cleansed. Thus it is with the leprosy of sin,--deep-rooted, deadly, and impossible to be cleansed by human power. "The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores." Isa. 1:5, 6. But Jesus, coming to dwell in humanity, receives no pollution. His presence has healing virtue for the sinner. Whoever will fall at His feet, saying in faith, "Lord, if Thou wilt, Thou canst make me clean," shall hear the answer, "I will; be thou made clean." Matt. 8:2, 3, R. V.

      In some instances of healing, Jesus did not at once grant the blessing sought. But in the case of leprosy, no sooner was the appeal made than it was granted. When we pray for earthly blessings, the answer to our prayer may be delayed, or God may give us something other than we ask, but not so when we ask for deliverance from sin. It is His will to cleanse us from sin, to make us His children, and to enable us to live a holy life. Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God and our Father." Gal. 1:4. And "this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him." 1 John 5:14, 15. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." 1 John 1:9.

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      In the healing of the paralytic at Capernaum, Christ again taught the same truth. It was to manifest His power to forgive sins that the miracle was performed. And the healing of the paralytic also illustrates other precious truths. It is full of hope and encouragement, and from its connection with the caviling Pharisees it has a lesson of warning as well.

      Like the leper, this paralytic had lost all hope of recovery. His disease was the result of a life of sin, and his sufferings were embittered by remorse. He had long before appealed to the Pharisees and doctors, hoping for relief from mental suffering and physical pain. But they coldly pronounced him incurable, and abandoned him to the wrath of God. The Pharisees regarded affliction as an evidence of divine displeasure, and they held themselves aloof from the sick and the needy. Yet often these very ones who exalted themselves as holy were more guilty than the sufferers they condemned.

      The palsied man was entirely helpless, and, seeing no prospect of aid from any quarter, he had sunk into despair. Then he heard of the wonderful works of Jesus. He was told that others as sinful and helpless as he had been healed; even lepers had been cleansed. And the friends who reported these things encouraged him to believe that he too might be cured if he could be carried to Jesus. But his hope fell when he remembered how the disease had been brought upon him. He feared that the pure Physician would not tolerate him in His presence.

      Yet it was not physical restoration he desired so much as relief from the burden of sin. If he could see Jesus, and receive the assurance of forgiveness and peace with Heaven, he would be content to live or die, according to God's will. The cry of the dying man was, Oh that I might come into His presence! There was no time to lose; already his wasted flesh was showing signs of decay. He besought his friends to carry him on his bed to Jesus, and this they gladly undertook to do. But so dense was the crowd that had assembled in and about the house where the Saviour was, that it was impossible for the sick man and his friends to reach Him, or even to come within hearing of His voice.

      Jesus was teaching in the house of Peter. According to their custom, His disciples sat close about Him, and "there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem." These had come as spies, seeking an accusation against Jesus. Outside of these officials thronged the promiscuous multitude, the eager, the reverent, the curious, and the unbelieving. Different

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nationalities and all grades of society were represented. "And the power of the Lord was present to heal." The Spirit of life brooded over the assembly, but Pharisees and doctors did not discern its presence. They felt no sense of need, and the healing was not for them. "He hath filled the hungry with good things; and the rich He hath sent empty away." Luke 1:53.

      Again and again the bearers of the paralytic tried to push their way through the crowd, but in vain. The sick man looked about him in unutterable anguish. When the longed-for help was so near, how could he relinquish hope? At his suggestion his friends bore him to the top of the house and, breaking up the roof, let him down at the feet of Jesus. The discourse was interrupted. The Saviour looked upon the mournful countenance, and saw the pleading eyes fixed upon Him. He understood the case; He had drawn to Himself that perplexed and doubting spirit. While the paralytic was yet at home, the Saviour had brought conviction to his conscience. When he repented of his sins, and believed in the power of Jesus to make him whole, the life-giving mercies of the Saviour had first blessed his longing heart. Jesus had watched the first glimmer of faith grow into a belief that He was the sinner's only helper, and had seen it grow stronger with every effort to come into His presence.

      Now, in words that fell like music on the sufferer's ear, the Saviour said, "Son, be of good cheer; thy sins be forgiven thee."

      The burden of despair rolls from the sick man's soul; the peace of forgiveness rests upon his spirit, and shines out upon his countenance. His physical pain is gone, and his whole being is transformed. The helpless paralytic is healed! the guilty sinner is pardoned!

      In simple faith he accepted the words of Jesus as the boon of new life. He urged no further request, but lay in blissful silence, too happy for words. The light of heaven irradiated his countenance, and the people looked with awe upon the scene.

      The rabbis had waited anxiously to see what disposition Christ would make of this case. They recollected how the man had appealed to them for help, and they had refused him hope or sympathy. Not satisfied with this, they had declared that he was suffering the curse of God for his sins. These things came fresh to their minds when they saw the sick man before them. They marked the interest with which all were watching the scene, and they felt a terrible fear of losing their own influence over the people.

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      These dignitaries did not exchange words together, but looking into one another's faces they read the same thought in each, that something must be done to arrest the tide of feeling. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught at these words as blasphemy, and conceived that they could present this as a sin worthy of death. They said in their hearts, "He blasphemeth: who can forgive sins but One, even God?" Mark 2:7, R. V.

      Fixing His glance upon them, beneath which they cowered, and drew back, Jesus said, "Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins," He said, turning to the paralytic, "Arise, take up thy bed, and go unto thine house."

      Then he who had been borne on a litter to Jesus rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins. Every organ of his body springs into sudden activity. The glow of health succeeds the pallor of approaching death. "And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."

      Oh, wondrous love of Christ, stooping to heal the guilty and the afflicted! Divinity sorrowing over and soothing the ills of suffering humanity! Oh, marvelous power thus displayed to the children of men! Who can doubt the message of salvation? Who can slight the mercies of a compassionate Redeemer?

      It required nothing less than creative power to restore health to that decaying body. The same voice that spoke life to man created from

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the dust of the earth had spoken life to the dying paralytic. And the same power that gave life to the body had renewed the heart. He who at the creation "spake, and it was," who "commanded, and it stood fast," (Ps. 33:9), had spoken life to the soul dead in trespasses and sins. The healing of the body was an evidence of the power that had renewed the heart. Christ bade the paralytic arise and walk, "that ye may know," He said, "that the Son of man hath power on earth to forgive sins."

      The paralytic found in Christ healing for both the soul and the body. The spiritual healing was followed by physical restoration. This lesson should not be overlooked. There are today thousands suffering from physical disease, who, like the paralytic, are longing for the message, "Thy sins are forgiven." The burden of sin, with its unrest and unsatisfied desires, is the foundation of their maladies. They can find no relief until they come to the Healer of the soul. The peace which He alone can give, would impart vigor to the mind, and health to the body.

      Jesus came to "destroy the works of the devil." "In Him was life," and He says, "I am come that they might have life, and that they might have it more abundantly." He is "a quickening spirit." 1 John 3:8; John 1:4; 10:10; 1 Cor. 15:45. And He still has the same life-giving power as when on earth He healed the sick, and spoke forgiveness to the sinner. He "forgiveth all thine iniquities," He "healeth all thy diseases." Ps. 103:3.

      The effect produced upon the people by the healing of the paralytic was as if heaven had opened, and revealed the glories of the better world. As the man who had been cured passed through the multitude, blessing God at every step, and bearing his burden as if it were a feather's weight, the people fell back to give him room, and with awe-stricken faces gazed upon him, whispering softly among themselves, "We have seen strange things today."

      The Pharisees were dumb with amazement and overwhelmed with defeat. They saw that here was no opportunity for their jealousy to inflame the multitude. The wonderful work wrought upon the man whom they had given over to the wrath of God had so impressed the people that the rabbis were for the time forgotten. They saw that Christ possessed a power which they had ascribed to God alone; yet the gentle dignity of His manner was in marked contrast to their own haughty bearing. They were disconcerted and abashed, recognizing, but not confessing, the presence of a superior being. The stronger the evidence that Jesus had power on earth to forgive sins, the more firmly

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they entrenched themselves in unbelief. From the home of Peter, where they had seen the paralytic restored by His word, they went away to invent new schemes for silencing the Son of God.

      Physical disease, however malignant and deep-seated, was healed by the power of Christ; but the disease of the soul took a firmer hold upon those who closed their eyes against the light. Leprosy and palsy were not so terrible as bigotry and unbelief.

      In the home of the healed paralytic there was great rejoicing when he returned to his family, carrying with ease the couch upon which he had been slowly borne from their presence but a short time before. They gathered round with tears of joy, scarcely daring to believe their eyes. He stood before them in the full vigor of manhood. Those arms that they had seen lifeless were quick to obey his will. The flesh that had been shrunken and leaden-hued was now fresh and ruddy. He walked with a firm, free step. Joy and hope were written in every lineament of his countenance; and an expression of purity and peace had taken the place of the marks of sin and suffering. Glad thanksgiving went up from that home, and God was glorified through His Son, who had restored hope to the hopeless, and strength to the stricken one. This man and his family were ready to lay down their lives for Jesus. No doubt dimmed their faith, no unbelief marred their fealty to Him who had brought light into their darkened home.

Longest Phrases Index

(no phrase less than three words are included here; I found all of these phrases)

      Among the Jews, page 262
      the leper was, page 262
      cut off from the congregation of,* page 262
      there were many, page 262
      the congregation of Israel, page 265
      came to Jesus, page 266
      he who touched a leper became himself unclean.,* page 266
      to forgive sins, page 267
      in their hearts,, page 269
      had power on earth to forgive sins,* page 270


      Of the 3,991 words in this chapter there are 43 words that are in phrases (* only three of which are significant for detecting possible plagiarism), this amounts to 1.0774%.


      Using Hanna as an indicator as to how and of the degree to which Ellen G. White "used" her sources we can say that it amounts to a shade over 2%.

      Given the far greater degree of independent material and in one special case the way in which otherwise dependent material was used in an independent fashion (see the last phrase) we can conclude that there is not enough evidence to say that Ellen. G. White plagiarized.

© David J. Conklin (January 23, 2006)

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