Wesley Corpus

“The other gifts of the Spirit St. Paul reckons up thus: “To one is given the word of wisdom; to another the word of knowledge; to another the gifts of healing; to another working of miracles; to another prophecy; to another the discerning of spirits.’” (Page 23.) But why are the other three left out?-- Faith, diverskinds of tongues, and the interpretation of tongues. I believe the “word of wisdom” means, light to explain the manifold wisdom of God in the grand scheme of gospel salvation; the “word of knowledge,” a power of explaining the Old Testa ment types and prophecies. “Faith” may mean an extraordi mary trust in God, under the most difficult and dangerous cir cumstances; “the gifts of healing,” a miraculous power of curing diseases; “the discerning of spirits,” a supernatural dis cernment, whether men were upright or not; whether they were qualified for offices in the Church; and whether they who professed to speak by inspiration, really did so or not. But “the richest of the fruits of the Spirit is the inspiration of Scripture.” (Page 30.) Herein the promise, that “the Com forter” should “abide with us for ever,” is eminently fulfilled. For though his ordinary influence occasionally assists the faith ful of all ages, yet his constant abode and supreme illumination is in the Scriptures of the New Testament. I mean, “he is there only as the Illuminator of the understanding.” (Page 39.) But does this agree with the following words?--“Nature is not able to keep a mean: But grace is able; for ‘the Spirit helpeth our infirmities. We must apply to the Guide of truth, to prevent our being ‘carried about with divers and strange doctrines.’” (Page 340.) Is he not, then, everywhere, to illu minate the understanding, as well as to rectify the will? And indeed, do we not need the one as continually as the other? “But how did he inspire the Scripture? He so directed the writers, that no considerable error should fall from them.” (Page 45.) Nay, will not the allowing there is any error in Scripture, shake the authority of the whole? Again: What is the difference between the immediate and the virtual influence of the Holy Spirit? I know, Milton speaks of “virtual or immediate touch.” But most incline to think, virtual touch is no touch at all.