The miraculous endowments of early times were, however, transient. Certain facts appear to be conclusive on this point. No gift was more highly estimated, or considered more necessary for the propagation of the gospel, than the gift of tongues. And yet, this was, unquestionably, of short duration. The only reference made to it in all the documents of antiquity, is in the work of Irenæus against the heretics. He says, “We hear of many in the church imbued with prophetic gifts, speaking with all kinds of tongues.” But though he must have required the gift as much as any—for he was called to labour for the diffusion of the gospel among the pagan Celts—yet he expressly declares, “It was not the least part of his trouble, that he was forced to learn the language of the country, a rude and barbarous dialect, before he could effect any good among them.” Augustine, it is evident, knew nothing of supernatural power like that which some had possessed at a former period. “In the primitive times,” he says, “the Holy Spirit fell upon believers, and they spoke in tongues which they had not learned, as the Spirit gave them utterance. These were signs suitable for the time. It was right that the Holy Spirit should thus be borne witness of in all tongues, throughout the world. That testimony being given, it passed away.” With equal explicitness Chrysostom affirms, “Of miraculous powers not so much as a single vestige or trace remains.”
In vain do Romanists contend for the continuance of miracles. Never have they been able to produce a solitary instance in which the gift of tongues has been exercised. And yet, if any member of their church might have been expected to be so endowed, it certainly would have been Francis Xavier, who has been called “the apostle of the Indies.” But even he confesses that, ignorant of the language of the people to whom he went, he was incapable of doing any service to the Christian cause, and was little more than a mute statue among them, till he could acquire some competent knowledge of their tongues.
Miracles have passed away; but we still possess the glorious gospel of the blessed God. A power, however, more than human is needed to apply it to the heart. To open the blind eyes, to unstop the deaf ears, to give spiritual discernment to the mind, to break down prejudice, to humble pride, to “cast down imaginations and every high thing that exalteth itself against the knowledge of God,” is the work of the Holy Spirit. Paul, as he cast around him “the good seed of the kingdom,” might have given up all in despair, but for interposing Omnipotence. “I have planted,” he said, “Apollos watered; but God gave the increase. So then neither is he that planteth anything, neither he that watereth; but God that giveth the increase.”
There is, however, a great diversity in the operations of the same Divine Spirit. Some are brought at once “from the power of Satan unto God;” and ever will the time and circumstances of their conversion be held in remembrance. Others are led by a slow and gradual process—perhaps scarcely perceptible, and affording few points of prominent recollection, out of darkness into “marvellous light.” Still the result is the same. All are brought to Jesus, and believe on him as having died for their sins, and risen again for their justification; all by virtue of union with him, under the sanctifying influence of the Holy Spirit, are become new creatures, enjoying the blessings of his great salvation, holding communion with him, increasing in resemblance to him, and yielding to him practical obedience and devotion. To him, then, let us constantly look, to apply the truth to our own consciences and hearts, to sanctify us wholly, body, soul, and spirit, and to prosper every effort we make in behalf of others.
FOOTNOTES
[A] Foster’s Contributions to the Eclectic Review, vol. i. p. 545.
[B] Wilkinson’s Modern Egypt, vol. i. pp. 218–223.
[C] Lord Nugent’s “Lands Classical and Sacred.”
[D] Natural Magic, p. 286.
[E] Philosophy of Magic.