except that of Tongues; and even this, one would suppose, he expected to increase in value as it came to be more regulated in a maturer and more settled Church.
Perhaps he would be really disappointed, if he looked around to-day (as mayhap he does), and saw what a mature and settled Church is like. Conceivably he might find us a little dull. Certainly he would be surprised at the flatness of our abilities. He might indeed turn to us very gently, and say, 'Concerning spiritual gifts, brethren, I would not have you ignorant.'
Did the psychic gifts, after all, 'degenerate', any more than the mental? Are they not all permanent, because all are real? As the Church grew in numbers and added a larger proportion of tame people to the fold, her enthusiasm was doubtless diluted and spiritual fervour grew less intense; but is it not probable that the mental talents of special wisdom, understanding, and faith (especially faith) grew weaker also, and that the psychic talents merely followed in the general and inevitable process? In all the great revivals of history, the enhanced mental powers came back, but the psychic powers came back also. The saints of whom the Church is proudest had both; and their wisdom is proved by their works. S. Francis changed the face of Mediaeval Europe; John Wesley changed the heart of Hanoverian England. We are not
