First and supremely one must surrender to God Who by His HSoly Spirit pardons, cleanses, and sanctifies. Now being human and weak we cannot surrender ourselves properly we only can offer our selves; we must leave it to God to seize us. We must be willing to be possessed by Him and if swe persist in offering ourselves He, in His own time, will take us in no doubtful fashion. He will let us know it through a baptism of the Holy Spirit.
The second essential is a regular “Hour of Watch” with Christ, during which we practise the consciousness of the Divine Presence. This spiritual discipline develops, in some measure at least, a sense of unity with God. Jesus developed this to perfection and it may be that was the essence of his divinity. (page 101)
Peddie begins by talking about his commitment to spend an hour a night praying for this healing ministry to begin. The hour of watch is very important to him, echoing as it does, Jesus’ words “Could you not keep watch even for one hour”.
He talks about healing people physically sometimes, his determination to work alongside the medical profession, his discovery that if pain is not taken away this may be the sign of something that must be treated medically, the presence of oil on his hands which reminds him of the oil of anointing in James, the way that absent prayer works, the importance of the laying on of hands, and that all of this is a sign which enables us to believe (he speaks of particular joy of healings which led people to greater faith, regardless of the healing that had happened to him), that confession of sin comes after healing quite often. Time and again he talks of the importance of the minister having faith in the power of God:
“We hear of weeks of services of special preparation for intending recipients being held in churches before the arrival of some servant of God who heals in public.
This cannot be without avail, but all who exercise this ministry, whether in public or in private, must not forget that before any service can impart blessing the most important preparation is that of the ministering servant of God. Unless he is regularly and in some disciplined way preparing himself, or rather submitting himself to that thorough preparation which only the Holy Spirit can impart, the best results will not be obtained. (page 72)
I think enough has been said to verify my statement that while great faith is essential in the person who ministers, it does not seem to be absolutely necessary in the recipient. I believe however that where faith abounds in the patient, a greater power abounds. (page 70)
For one thing ministers must resist the temptation to refer their healing to auxiliary groups and neglect their duty to sweat in prayer and supplication for the needy and give private healing services in afflicted homes. In rendering this service to his own generation we are told that Jesus often had not time even to eat. (page 92)
On the Glasgow prayer group:
Our first service was held in St. James’ Church, Pollok, where the Rev. J. Clarence Finalyson, then was minister. After that service Clarence asked me to accompany him on visits to four of his sick members. I accepted on condition that I give each of the patients three weekly services, after which he would carry on himself. After the first round of services my friend said: “I have seen miracles today.”
When I gave a second service to one of these patients, a man suffering from a lung condition, I suddenly asked Clarence to assist by laying his hands too on the man. To my friends’ surprise the patient gave the same response to his touch as to mine: thus another recruit entered the ranks. Soon the whole group was engaged in the work, true servants of Jesus Christ, transmitters of the healing power of God. (page 103)
These successes raise the question whether the power to heal is part of our ordination endowment, but as we are not taught to believe in this and do not expect it, the power does not make itself manifest. (page 104)