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time only as a hearer. I never felt until then the power of these words, The dividing asunder of soul and spirit, and of the joints and marrow.' I felt a complete separation of the two natures, and nothing appeared to be between God and my soul. My peace was so great during this time that I scarcely felt myself in the body. After this I felt much strengthened in the Spirit of prayer with my dear friend Mr. William Jones. He believed it to be nothing but the Spirit of God. I then sank into the same state of suffering, and even torture, for a fortnight. But my mind was still most wonderfully stored with the promises of God; and a new song was put into my mouth, which was this, Sing, O ye heavens, for the Lord hath done it.' I felt as if the Lord was about to do greater things. He, indeed, has graciously heard and answered the prayers of my dear friends, Mr. Jones and Mr. Tarbet. They have made it a subject of prayer for my restoration for the last six months. On Saturday, the 12th of November, I felt it strongly impressed upon my mind that I should be relieved from the sufferings I had so long endured. Mr. Tarbet came in the evening, and he brought with him a stranger clergyman. We had but little conversation, for I was so very weak; but the clergyman made a sweet prayer. During prayer I felt such a pleading and wrestling spirit within me that I could scarcely keep from prayer the whole of the night. I was very anxious that this minister should see that the work was truly the Lord's. Early on Sunday morning I felt to be much led out in prayer. I felt as if I could not let the Lord go until he had blessed me. This continued till half past ten in the morning, when all at once I said these words, If thou wilt, thou canst make me clean:"Let the weak say, I am strong.' That instant the Lord gave me faith. I saw this, 'According to thy faith be it unto thee.' I immediately rose from my bed without pain, and dressed, and continued well all that day, and have been so ever since, without the least return of my complaint. I have been out only twice, as the weather has been so very stormy. My dear friends, you will perhaps feel surprised to hear this. But why? Is there any thing too hard for the Lord? We are told to look for great things. O magnify the Lord with me, and let us exalt his name together.' 'What shall I render to the Lord for all his benefits towards me?' 'I will pay my vows unto the Lord now, in the presence of all his people, in the courts of the Lord's house.' My dear friends, pray for me, that I may be used entirely to the Lord's glory, and that I may be kept very low and humble at the foot of the cross. "Anne Greenwood."
CASE OF A POOR WOMAN NEAR BALDOCK.
"Willian Rectory, Nov. 11, 1831. My dear Sir,-Your letter of the last month has been longer unanswered than I intended it should be; but a variety of circumstances combined to prevent me from writing sooner; chiefly, however, my wish to reply satisfactorily to your inquiry respecting the manifestations of the power of the Spirit in this neighbourhood. "I had heard of more than one case, but was unable personally to inquire the particulars of any of them until Wednesday last. This case is one of healing, and of singing in, or with, the Spirit
(1 Cor. xiv. 15). The subject of these gifts is a poor woman in the parish of Clothall, near Baldock, the wife of a labourer, an unaffected, humble-minded woman of the age of forty-seven. She had been ill for twenty-five weeks of a complication of disorders, and amongst others suffered exceedingly from repeated gatherings in the head, which broke and discharged through her nose and ears. She had also lost the use of her left arm and leg, and was confined to her bed. For twenty-five weeks she had been attended by medical men; at the end of which time, being rather worse than before, she was lying awake in her bed, at three o'clock A.M. on Friday morning, I believe in August, and perfectly in her senses, her nurse being also with her awake in the room; she was about to take the last pills which she had, when she declares that she heard with the outward ear a voice distinctly addressing her, proceeding from the appearance of a glorious Person standing on a throne of light, who told her to take no more medicine, and nothing from seven o'clock till four of the following day, after which she would recover. Shortly after this had happened, she inquired of the nurse whether she had seen or heard any thing? to which she replied she had not. At seven the sick person fell into a stupor, which was of such a kind that she was supposed to be dead; in which she continued until four; at which time she rose of her own accord, and was enabled to use her own arm and leg, which had been for so long a time useless. She took no more medicine, and continued to recover from that day.--In a letter I have not room for more than an outline of the case, I therefore must omit many particulars. Since that time she has received a gift of singing. A resistless desire to sing praises to God comes suddenly upon her, frequently in the night, when she bursts forth into praise, and gives utterance to her feelings in verse. She repeated one to me which she had sung that morning. It was very good poetry, and a complete long-metre stanza. Sometimes she does not understand what she utters. This appears to me to have been the case in the Corinthian church (1 Cor. xiv. 15): in consequence of which St. Paul instructed those who had received the gift of singing with the Spirit to pray for the other of singing with the understanding. Of course these things have been much canvassed hereabouts. The person in question had been led to the knowledge of salvation by reading the Scriptures about three years ago. She had never heard of any cases of healing without the use of means ; and distinctly says, that, though in common cases it pleases God to use medicines as his instrument, and it becomes us to employ them as such, yet when the Lord gives faith to go to Him directly for healing, it would be a great sin not to do it. She believes herself to have been healed in the latter way. She believes it to have been a communication from the Lord that was vouchsafed to her, because all that the voice said had come true, and it said other things besides what I have repeated.
"She believes it to be a duty to testify these things; and that it becomes her thus to glorify Christ, who has healed her.
"This is a short sketch of the case, which, if correct, is one of vision, healing and singing with the Spirit, and with the understanding.
ANCIENT CEREMONIES FOR CURING THE KING'S EVIL.
To the Editor of the Morning Watch.
SIR, I send you a faithful transcript of a curious document published by authority in the time of James the Second, for which I hope you will be able to find space among the "Miscellanies" in your valuable Journal. The rubrics in the original are printed with red ink: in the enclosed copy I have marked them to be in the italic character. A plate is prefixed, in my copy, representing the ceremony, and bearing the title "The Royal Gift of Healing."
The Ceremonies used in the Time of King Henry VII. for the Healing of them that be diseased with the King's Evil.
Published by his Majesty's Command.
London: Printed by Henry Hills, Printer to the King's Most Excellent Majesty, for his Household and Chappel.
First, The King, kneeling, shall begin and say,
In nomine Patris, et Filii, et Spiritus Sancti. Amen. And so soon as he hath said that, he shall say, Benedicite. The Chaplain, kneeling before the King, having a stole about his neck, shall answer and say, Dominus sit in corde tuo et labiis tuis, ad confitendum omnia peccata tua, In nomine Patris, Filii, et Spiritus Sancti. Amen. Or else to say, Jesus nos exaudiat, In nomine Patris, et Filii, et Spiritus Sancti. Amen. Then by and by the King shall say, Confiteor Deo, beatæ Mariæ Virgini, omnibus Sanctis, et vobis, quia peccavi nimis in cogitatione, locutione, et opere, mea culpa. Precor sanctum Mariam, omnes Sanctos Dei, et vos orare pro me. The Chaplain shall answer and say,
Misereatur vestri omnipotens Deus, et demittat vobis omnia peccata vestra, liberet vos ab omni malo, salvet et confirmet in bono, et ad vitam perducat æternam. Amen.
Absolutionem et Remissionem omnium peccatorum vestrorum, spatium veræ pœnitentiæ, et emendationem vitæ, gratiam et consolationem Sancti Spiritus, tribuat vobis omnipotens et misericors Dominus. Amen.
This done, the Chaplain shall say,
Sequentia Sancti Evangelii secundum Marcum.
answer, Gloria tibi, Domine.
The Chaplain shall read the Gospel,
The King shall
[Here is read the Gospel, Mark xvi. 14 to end, and at the words Super ægros, &c.] Which clause, Super ægros, &c., the Chaplain repeats as long as the King is handling the sick person. And in the time of the
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repeating the aforesaid words, Super ægros, &c., the Clerk of the Closet shall kneel before the King, having the sick person on the right hand; and the sick person shall likewise kneel before the King: and then the King shall lay his hand upon the sore of the sick person.
This done, the Chaplain shall make an end of the Gospel; and in the mean time the Chirurgeon shall lead away the Sick Person from the King. [At the end of the Gospel]
Then the Chaplain shall begin to say again, Dominus vobiscum. The King shall answer, Et cum spiritu tuo. The Chaplain, Initium Sancti Evangelü secundum Joannem. The King shall say, Gloria tibi Domine. The Chaplain then shall say this Gospel following. [John i.] [At the word mundum]
Which last clause, Erat lux vera, &c., shall still be repeated so long as the King shall be crossing the sore of the sick person with an angel noble; and the sick person to have the same angel hanged about his neck, and to wear it until he be full whole.
This done, the Chirurgeon shall lead away the sick person as he did before; and then the Chaplain shall make an end of the Gospel.
[At the end of the Gospel]
Then the Chaplain shall say, Sit nomen Domini benedictum. King shall answer, Ex hoc nunc et usque in seculum. the Chaplain say this Collect following, praying for the sick person or persons: Domine exaudi orationem meum. The King shall answer, Et clamor meus ad te veniat. Oremus. Omnipotens sempiterne Deus, salus æterna credentium, exaudi nos pro famulis tuis, pro quibus misericordiæ tuæ imploramus auxilium, ut reddita sibi sanitate, gratiarum tibi in Ecclesia tua referant actiones. Per Christum Dominum nostrum.
This Prayer is to be said secretly, after the sick persons are departed from the King, at his pleasure.
Dominator Domine Deus omnipotens cujus benignitate, cæci vident, surdi audiunt, muti loquuntur, claudi ambulant, leprosi mundantur, omnes infirmorum curantur languores, et a quo solo donum sanationis humano generi etiam tribuitur, et tanta gratia pro incredibili tua erga hoc regnum bonitate, Regibus ejusdem concessa est, ut sola manuum illorum impositione, morbus gravissimus fætidis simusque depellatur, concede propitius ut tibi propterea gratias agamus, et pro isto singulari beneficio in nos collato, non nobis ipsis, sed nomini tuo assidue gloriam demus, nosque sic ad pietatem semper exerceamus, ut tuam nobis donatam gratiam non solum diligenter conservare, sed in dies magis magisque adaugere laboremus, et præsta, ut quorumcunque corporibus, in nomine tuo manus imposuerimus hac tua virtute in illis operante et nobis ministrantibus, ad pristinam sanitatem restituantur, eam conservent, et pro eadem tibi, ut summo medico et omnium morborum depulsori, perpetuo nobiscum gratias agant: Sic que deinceps vitam instituant ut non corpus solum ab infirmitate, sed anima etiam a peccato omnino sanata videatur. Per Dominum nostrum JESUM CHRISTUM, Filium tuum, qui tecum vivit, et regnat in unitate Sancti Spiritus, per omnia secula seculorum. Amen.
EXTRACT FROM LOCKE, ON THE FIRST RESURRECTION
To the Editor of the Morning Watch.
SIR,-Deeming it unnecessary to caution your readers against laying undue stress on any human authority, I beg permission to lay before them a few passages, which may have escaped their notice in Lord King's late publication of the Life of John Locke. For Locke's sentiments on the subject of speaking with unknown tongues, and prophesying (suffering even women to prophesy in the church and public assemblies), I beg to refer to a pamphlet just published, entitled "A Word for Inquiry previous to Decision, respecting the Gifts," &c.
Islington, Jan. 27, 1832.
"Resurrectio et quæ sequuntur "St. Paul, treating expressly of the resurrection (1 Cor. xv.), tells us, 1. That all men, by the benefit of Christ, shall be restored to life (vers. 21, 22). 2. That the order of the resurrection is this: first, Christ rises; second, those that are his at the second coming (ver. 23). 3. That the saints shall then have spiritual and immortal bodies (ver. 42); and shall then bear the image of the heavenly Adam-i. e. be immortal-as they before bore the image of the earthly-i. e. were mortal (vers. 44-49). It is plain, St. Paul, in the word "we" (vers. 49, 51, 57, 58), speaks not of the dead in general, but of the saints, who were to put an incorruption (ver. 54), and over whom death was never to have any more power, because they were dead of all sin (ver. 56).
"He that will read this chapter carefully may observe that St. Paul, in speaking of the resurrection, mentions, first, Christ's; then, that of believers (ver. 23), which he gives an account of to the end of the chapter and discourse, and so never comes to the resurrection of the wicked, which was to be the third and last in order. So that from ver. 27 to the end of the chapter is a description only of the resurrection of the just, though he calls it by the general name of the resurrection of the dead (ver. 42); which is plain from almost every verse of it, from 41 to the end. 1st. That which he here speaks of as raised, is raised in glory (ver. 43); but the wicked are not raised in glory.-2dly, He says we shall bear the image of the heavenly Adam (ver 49); which cannot belong to the wicked.-3dly, We shall all be changed; that, by putting on incorruptibility and immortality, death may be swallowed up in victory, which God giveth us through our Lord Jesus Christ (vers. 51-54); which cannot likewise belong to the damned. And then the we and us here must be understood to be spoken of in the name of the dead that are Christ's, who are to be raised before the rest, at his coming. He says (ver. 52) that when the dead are raised, they that are alive shall be changed