Wesley and the Doctrine of the Holy Ghost

 

Odilon Massolar Chaves

 

 

  

Copyright © 2024, Odilon Massolar Chaves

All rights reserved to the author.

Reproduction in whole or in part of the book for commercial purposes is prohibited.

The book is for reading, copying and sharing

Article 184 of the Penal Code and Law 9610 of February 19, 1998.

Books published in the Wesleyan Library: 42

Address: https://bibliotecawesleyana.blogspot.com 

Translator: Google

Cover: https://www.youtube.com/watch?v=eIt8IRD7Rd8

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Odilon Massolar Chaves is a retired Methodist pastor, with a doctorate in Theology and History from the Methodist University of São Paulo.

His thesis dealt with the Methodist revival in England in the eighteenth century and its contribution as a paradigm for our days.

He was editor of the official Methodist newspaper and coordinator of the Theology Course.

He is a writer, poet and youtuber.

All glory be to the Lord.

 

 

It was a delicious time. God has poured out his Spirit abundantly on us. Many were filled with consolation."^[1]

(John Wesley)

 

 

 Table of Contents

 

 

·     ·          Introduction

·             The Person and Work of the Holy Spirit Cessationism

·             Pentecost in the midst of the Methodist people

·             The Outpouring of the Spirit

·             The power of the Holy Spirit

·             The Gifts of the Holy Ghost

·             The 12 Gifts of the Spirit

·             The Holy Spirit and Holiness

 

 

Introduction

 

 "Wesley and the Doctrine of the Holy Spirit" is a book that reports the importance that John Wesley gave to the Holy Spirit and shows his action among the people called Methodist, in England, in the eighteenth century.

Wesley believed that the gifts of the Spirit are available to Christians today. For him, the gifts of the Spirit are a natural consequence of genuine holiness and the indwelling of the Spirit of God in the heart.

The emphasis on the Holy Spirit had been neglected in his time by the churches in England. The belief was that the gifts of the Spirit had ceased in the first centuries after Christ.

But Wesley stated, "It does not appear that these extraordinary gifts of the Holy Ghost were common in the Church for more than two or three centuries... The cause of this was not because there was no occasion for them because the whole world had become Christian.  The real cause was [that] "the love of many," almost all Christians, so called, were "cold." This was the real reason why the extraordinary gifts of the Holy Spirit were no longer to be found in the Christian Church, because Christians were once again pagans and only a dead form remained."^[2] 

The Holy Spirit, the gifts, and the fruit of the Spirit are not options we can have as Christians. They are necessities in our lives.

Charles Wesley said: "The day of Pentecost has not yet come in its fullness; but I don't doubt that it will come."^[3] Wesley believed that the gifts of the Spirit are available to Christians today. For him, the gifts of the Spirit are a natural consequence of genuine holiness and the indwelling of the Spirit of God in the heart. And he came! 

Charles and John Wesley looked forward to a new Pentecost. Charles Wesley often said: "The day of Pentecost has not yet arrived in its fullness; but I do not doubt that he will come; and then you will see as many people sanctified as justified."^[4] 

In 1762, Wesley would affirm that Pentecost had finally arrived and he saw some signs such as the progress of missionary work and a true metamorphosis in Methodist society towards Christian perfection.

The Author

  

The Person and Work of the Holy Spirit

 

For Wesley, the Holy Ghost is so important that "the smallest things cannot be done without the assistance of his Spirit."^[5] 

But when does a person receive the Holy Spirit?

With respect to the biblical phrase "receiving the Holy Spirit," Wesley insisted that it occurs in justification. Writing to Joseph Benson on December 28, 1770, respecting entire sanctification, he exhorted him to confirm the brethren "with all zeal and diligence" in two ways, first, "holding fast what they have attained—namely, the remission of all their sins by faith in a bloody Lord," and secondly, "expecting a second change,  by which they shall be saved from all sin and perfected in love." Immediately after the second point, Wesley adds this important comment. If they like to call it "receiving the Holy Spirit," they can: just the phrase in that sense is unscriptural, and not very appropriate; for they all "received the Holy Ghost" when they were justified. God then "sent the Spirit of His Son into their hearts, crying Abba, Father."^[6] 

For Wesley, "the Holy Spirit is given to convince the followers of Christ of this truth and to enable them to be holy."^[7] 

Wesley's pneumatology (the theological study of the Holy Spirit) was Trinitarian in structure and included soteriological (salvation), epistemological (knowledge), and eschatological (late) themes.^[8] 

John Wesley also believed in the 'personality' of the Holy Spirit. "He repeatedly makes use of personal pronouns and images in describing the Spirit in relation to human beings. A reading of the Wesleys' Hymns in the Trinity reveals a conception of the Holy Spirit as 'a living, active, 'personal' presence that enters into an intimate interpersonal friendship with man.^[9] 

More than a power, an energy or a gift, the Holy Spirit is a person and is part of the Trinity: God the Father, God the Son, God the Holy Spirit. We can say that He is God in us.

Wesley said of the Holy Spirit: "I believe in the infinite and eternal Spirit of God, equal with the Father and the Son, not only perfect in himself, but being the cause of all our perfection. He who enlightens our understanding, rectifies our will and affections, renews our nature, unites our person with Christ, gives us the assurance of our adoption as sons, guides us in our actions, purifies our soul and body for the complete and eternal enjoyment of God."^[10]

Wesley taught that the Holy Ghost is of "one substance, majesty, and glory, with the Father and the Son, very and eternal God." In the letter above, Wesley summarizes the divine attributes of the Holy Spirit ("infinite ... eternal... perfectly holy in himself") and his status within the Head of God ("equal with the Father and the Son") in order to underscore his role as the divine agent of salvation, imparting to believers the saving benefits of Christ's redemptive work.^[11] 

Wesley wrote that "the author of faith and salvation is God alone. It is he who works in us to will and to do. He is the sole giver of every perfect gift and the sole author of every good work. There is no more power than merit in man; but as all credit is in the Son of God for what He has done and suffered for us, so all power is in the Spirit of God. Therefore, every man, in order to believe unto salvation, must receive the Holy Spirit. This is essentially necessary for every Christian, not to work miracles, but for faith, peace, joy, and love—the common fruits of the Spirit."^[12]

For Wesley: "The same Spirit who leads the repentant sinner to Christ and allows him to confess 'Jesus is Lord' (1 Corinthians 12:3) makes us not only walk uniformly as Christ walked (1 Corinthians 11:1) but also have the same feeling that was in him, namely, that of emptying himself and identifying himself with our humanity, our misery,  our sin and our contradictions, in order to redeem us (...)."^[13]

The Holy Spirit completes the justifying and redemptive work of the Father and the Son to those who believe.

"Wesley used a variety of verbs to describe the saving activity of the Spirit—allows, inspires, assists, breathes, guides, advisors, comforts, secures, unifies, and sanctifies. These internal actions bring the objective work of the Father and the Son to fruition in the lives of God's people. As the Spirit of God and the Spirit of Christ, the Holy Spirit effectively applies the justifying and redemptive work of the Father and the Son to the hearts of believers, effecting their recovery in the divine image."^[14]

One of Wesley's prayers summarizes the roles of the Trinity in salvation:

"Now to God the Father, who first loved us, and made us accepted in the Beloved; to God the Son, who loved us, and washed us from our sins in his own blood; to God, the Holy Spirit, who poured out the love of God abroad in our hearts, be all love and all glory in time and for all eternity. Amen."^[15]

 

Cessationism

 

Cessationism is the belief that gifts ceased after the apostles died.

"Cessationism is the Christian view in which it is formulated that part of the so-called gifts of the Holy Spirit, despite having been of fundamental usefulness and importance in the early days of the Christian church, ceased to exist in the period of the Early Church."^[16] 

For Wesley, "the great reason why the miraculous gifts were so soon withdrawn was not only that faith and holiness were well lost, but that dry, formal, orthodox men then began to ridicule any gifts they did not have, and to weep (against) them all as malignant folly."^[17] 

This belief was widespread during the time of John Wesley, who taught that the gifts of the Spirit remain.

"Therefore, Wesley was one of the forerunners in declaring the need for God's supernatural gifts to be experienced today. Wesley believed that it was not only possible for people in his time to speak in tongues and experience the other miraculous gifts of the Holy Spirit, but that it was necessary!"^[18]  

The outpouring of the Spirit occurred in John Wesley's ministrations because there was a wholehearted pursuit of holiness and crying. Wesley knew that "... where the power of God is not found, the work weakens."^[19] 

There were spiritual manifestations, and Wesley described the people as being struck down, smitten by the sword of the Spirit, seized with severe pain. Some fell to their knees, others had strange fits, but he also records that most were relieved by prayer and achieved peace.^[20]  But this was not yet Pentecost.

In 1749, Wesley reported on some manifestations at the end of the service: "When at last I sent the people away with the blessing, no one moved; they all stayed in their places, while I was passing in the middle of them. Soon a person was heard crying out: 'My God, my God, you have forgotten me'. Having said this, he fell to the ground. We prayed to God on her behalf. Their cries along with those of many others, crying out to God, increased. But we kept wrestling with God in prayer, until He answered us with peace."^[21] But this was not yet Pentecost.

Wesley tells of a revival that took place in 1767 in Cork: "I was here when the flame of revival was highest, and I preached in the open air, in the centre of the city and on the south side, near the barracks, and several times in Blackpool, which is to the north. More and more interested, and there was a greater revival here than in any other part of the kingdom."^[22] 

Wesley believed that Pentecost would bring profound transformations and many people would be justified and sanctified.

Revival, revival, outpouring of the Spirit, or Pentecost was common in the Methodist movement. Wesley said, "It pleased God to pour out His Spirit everywhere, both in England and in Ireland, and in such a manner as we have never even seen before, at least in the last twenty years."^[23] 

The revival in Dublin was the most remarkable for Wesley. It began with a preacher named John Manners, a simple and ineloquent person, but who seemed destined for this work.

John Wesley described what he saw: "These people are taken by the divine fire; I have never witnessed days like last Sunday. As I prayed in society, the power of God took hold of us completely, and some exclaimed aloud, 'Lord, I can believe now.'^[24] 

He preached on top of his father's grave, having been prevented from preaching in the Anglican temple at Epworth: "In this place, at times, his voice was drowned out by the weeping and clamor of the hearers, and several fell as if they were dead. He said: My father worked here for almost 40 years; but there was little fruit. I have suffered also among these people, and it seemed that my efforts were made in vain, but the fruits appear now."^[25] 

Samuel Wesley, his father and pastor, had told John Wesley to wait because Pentecost would come. Pentecost is also possible in our day. It may take time, but if we persevere and seek it within biblical principles, it will come.

 

Pentecost in the midst of the Methodist people

 

Wesley believed that the outpouring of the eschatological Spirit would eventually usher in the millennial reign of Christ.

"Like other early evangelicals, Wesley believed that the Evangelical Revival was a new Pentecost, a new outpouring of the eschatological Spirit that would eventually usher in the millennial reign of Christ. One of the major hermeneutics of his post-millennium was the idea that the way to understand how God will work in the future is to look at how he has worked in the past.  Since the kingdom of grace established at Christ's first coming included a great outpouring of the Spirit at Pentecost, Wesley taught that before the establishment of the kingdom of glory at Christ's return there will be a final outpouring of the Spirit on all nations."^[26] 

Preaching at St. Mary's University, Oxford, in 1744. Wesley described the outpouring of the Spirit based on Acts 4:31: "And they were all filled with the Holy Spirit," Wesley described how the Christian church began on the day of Pentecost with a great outpouring of the Spirit, bringing new birth and fullness of divine love. Living holy lives characterized by good works, these early Christians witnessed to the faith, and in this way, the faith passed from one individual to another until the "kingdom of God spread more and more" in various parts of the world. In the same way, Wesley declared that God will one day fulfill his promise to Christianize the nations of the world by filling them with the Holy Spirit."^[27]     

The Methodists experienced the outpouring of the Spirit. "It was because they were in prayer that there was a great manifestation of the power of God upon several Methodists on the 1st of January, 1739. Wesley said, "About 3 o'clock in the morning, while we were in prayer, the power of God came mightily upon us, so that many cried out for joy unspeakable, and many fell to the ground."^[28]  

For John Wesley, Pentecost, mission and holiness are intertwined: "Our Pentecost has finally come," he said in 1762, as he contemplated the progress of missionary work. In London alone, more than 400 members of the societies testified that they were freed from all sin. In Liverpool, society has undergone a true metamorphosis in its perfection."^[29] 

In 1781, Wesley published in the Arminian Review a text by the Methodist Joseph Benson, who said: "Admitting that (I think) neither Reason nor Scripture forbid us to accept that God can, and that He often does so instantaneously, baptize a soul with the Holy Ghost, and with fire, so as to cleanse it from all impurity,  and refine it like gold; in order to renew her in love, in pure and perfect love, as she had never been before."^[30] 

For Wesley, Pentecost is love enthroned in the heart. "In his sermon 'On Zeal' (1781), Wesley said, 'This is that religion which our Lord has established upon the earth, since the descent of the Holy Ghost on the day of Pentecost... love enthroned in the heart' [= entire sanctification]."^[31]

 

The Outpouring of the Spirit

 

John Wesley recorded in his journal several times when they cried out and persevered until the Spirit of the Lord was poured out. Among these reports are:

- 10/07/1767: "(...) God answered our prayers. It seemed as if the gates of heaven were opened;"^[32]

- 09/10/1768: "(...) they did not cease to cry out to God until they were answered. God overflowed their hearts with joy."^[33] 

- 19/05/1769: "(...) we prayed for revival in the work of the Lord ... this time God touched the hearts of the people, and even the hearts of those who were dead in sin."^[34] 

John Wesley wrote in his diary several experiences that the Methodist communities had with the Holy Spirit in the 18th century, among them:

- January, 1, 1739. "Mr. Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother Carlos, were present at our feast of friendship at Fetter Lane, with sixty more of our brethren. About 3 o'clock in the morning, while we were in prayer, the power of God came mightily upon us, so that many cried out for joy unspeakable, and many fell to the ground. As soon as we have recovered a little of that astonishment and awe which came upon us from the presence of the Divine Majesty, we chanted with one voice, "We praise Thee, O God, we acknowledge Thee as Lord."^[35] 

Methodist historian Richard Paul Heitzenhater said, "These demonstrations of the work of the Holy Spirit led Wesley to reflect on his own spiritual life by stating that in the past he was not a Christian, 'for a Christian is one who has the fruits of the Spirit of Christ,'^[36]  which he claimed he had not had in the past.

His mind was opened more that year when he read the works of the revivalist Jonathan Edwards and perceived new possibilities of the Spirit's action among the people.

Bristol Revival in 1739

Visiting Britol, Wesley recorded in his diary that on many occasions people were 'struck down', 'smitten by the sword of the Spirit'.

Wesley says that they were "seized with severe pains" or "fell on their knees" at the meetings of the society; the same thing began to happen occasionally in the public services in Newgate and elsewhere."^[37]      

 This fact was common with the moving of the Spirit at that time. "(...) in Bristol, John Wesley saw the action of the Spirit in the way he had only read in Jonathan's description of the revival in New England."^[38]

Manifestation of the power of 1750

Wesley wrote in his diary on February 18, 1750:

"Today, too, where we gather, God has manifested his power; but particularly in our Feast of Love. The simplicity with which many spoke, declaring the manner in which God had spoken to them, inflamed the hearts of others; and the flame spread more and more, and, having stayed nearly an hour longer than usual, we were embarrassed to have to separate."^[39]

The Pentecost of 1762

In 1761 there was already a revival in the societies. The best proof was that they were serious about the Mission. In Dublin, the revival was great promoted by a preacher named John Manners. "These people are seized with the divine fire,"^[40] Wesley stated.      

Despite this, he wrote on October 28, 1762, in his diary about statements by his brother Charles Wesley: "The day of Pentecost has not yet arrived in its fullness; but I do not doubt that he will come; and then you will see as many people sanctified as justified."^[41]

In 1762 the move of the Holy Spirit was notorious. Wesley said, "It pleased God to pour out his Spirit this year."^It  was a continuous revival for more than 20 years. The revival began in a home meeting for prayer, singing of hymns, and conversations about the need for sanctification.^[43]

"Our Pentecost is at last come,"^[44] Wesley affirmed in 1762, "as he contemplated the progress of missionary work. In London alone, more than 400 members of the societies testified that they were freed from all sin. In Liverpool society underwent a real metamorphosis in its perfection, and Wesley found there a remarkable growth of piety in the majority of Christians."^[45] 

The expectation about the coming of the Methodist Pentecost "was dramatically fulfilled between the years 1758-1763. At the end of the last year, Wesley reflected: 'Here I stood and looked back on the late occurrences. Before Thomas Walsh left England on April 13, 1758, God had begun this excellent work which He has continued ever since without any considerable intermission. During all this time, many were convicted of sin, many were justified, and many backsliders were healed. But the peculiar work of this season was what St. Paul calls "the perfecting of the saints." Many people in London, in Bristol, in York, and in various parts of England and Ireland, have experienced such a profound and universal change that they had not before imagined to enter their hearts. After a deep conviction of innate sin, of their total fall from God, they were so full of faith and love (and usually in a moment), that the sin disappeared.^[46]

However, the years of Pentecost were also years of trials for Wesley regarding the Anglican clergy and unity among the Methodists.

But there was God's grace. In his diary on April 28, 1762, he wrote that after the sermon they had a Love Feast: "It was a delightful hour. God has poured out his Spirit abundantly on us. Many were filled with consolation."^[47]

Revival in Weardale in 1772

In Weardale, the characteristic of the Holy Spirit's action was similar to other revivals: unexpected appearance, rapid progress, large numbers of conversions, violent emotions, and the simple people who led him.

The difference was that "this was a real revival of work, not a beginning; the people were aroused and justified in a much shorter time; a larger number were converted; the number of visions and revelations 'fatally fabricated by the devil' was much smaller; and the leadership group included three itinerant preachers who were "renewed in love."^[48]

Encouraging revival in 1784

Wesley encouraged the Methodists of New England (United States) to go through revival as they did in England. He said, "Truly these are the symbols of our mission, proof that God has sent us. Sixty thousand people turning their faces toward heaven, and many of them rejoicing in God their savior."^[49] 

Mark K. Olson ^[50] said, "Wesley observed that this revival had lasted more than fifty years and was still growing.  To Wesley, this meant that the Evangelical Revival was unique in church history as the "beginning of a far greater work—the beginning of the "glory of the last days"—when the "great Pentecost" takes place and all nations will be "filled with the Holy Spirit." Then, in the new creation, the saving work of the Spirit will be completed when the ransomed one enjoys the fully restored imago Dei ... a state of holiness and happiness far superior to that which Adam enjoyed in paradise." ^[51] 

 

The power of the Holy Spirit

 

Wesley "defined grace simply as 'the power of the Holy Spirit enabling us to believe and love and serve God.'"^[52] 

For Wesley, the Holy Spirit begins to dwell in the heart of the believer in Jesus.

According to him, "(...) all Christians have this Spirit."^[53] 

And more: "Wesley believed in and sought the power of the Spirit. He knew that where there is a lack of God's power, the work weakens, but he fought against fanaticism. In his Diary, April 3, 1786, he recounts various types of fanatical behavior that he witnessed during his lifetime. Although he disagrees with these practices, Wesley believes that fanatics should not be corrected with harshness, but with kindness and love.^[54] 

For Wesley, the Holy Spirit can come upon people "like a torrent as they experience the overpowering power of saving grace ... . . But He works in others in a very different way: He exerts His influence in a delicate way, refreshing as the silent dew."^[55] 

Wesley went through several strong experiences. In one of them, he said: "The love of God was poured into my heart, and a flame was kindled there, with pains so violent, but so overwhelming, that my body was almost torn to pieces. I loved it. The Spirit wept strongly in my heart. I sweated. I trembled. I fainted. I sang (...)".^[56] 

To speak of the action and power of the Holy Spirit in our lives, the Bible uses several expressions. These expressions seek to speak of the great meaning and function of the Holy Spirit in our lives, among the main ones are:

The Methodists were the first to use the phrase baptism of the Holy Spirit applied to a second, sanctifying grace (experience) of God.^[57] 

Wesley did not believe that speaking in tongues was a sign of the baptism of the Holy Spirit.^[58] He saw the gifts of the Spirit as a natural part of the Christian experience, connecting it with the doctrine of sanctification.^[59] 

Wesley never placed particular emphasis on any gift. They all had the same level of importance. Wesley stated that after justification, the Spirit gives a gift or talent, but a sanctified man receives much more.^[60] 

"Wesley's statement about the gifts and manifestations of the Spirit was not merely theoretical. His insistence on the gifts of the Spirit also resulted from the early days of the Methodist revival (1739-1759), where many individuals in London, Oxford, and Bristol reported supernatural healings, visions, dreams, spiritual impressions, power in evangelism, extraordinary bestowal of wisdom, etc.^[61] 

"Wesley believed in the continuity of gifts, charisms, and special revelations. They are useful for the edification of the church, impressing and converting souls to Christ, and for foretelling future events. However, these do not serve the purpose of establishing faith and doctrine. For Wesley, the basis of faith and doctrine is the certainty of the Word of God (...)."^[62] 

Wesley believes that there is a baptism with several degrees. "All believers are baptized with the sanctifying graces of the Spirit (common fruits), but only a select few with the extraordinary gifts. These twin categories guide Wesley's interpretation of all the major spiritual baptism passages in the book of Acts. Just three verses later, Jesus promises to give His disciples Spirit-endowed power (1:8). Wesley notes that this power is for preaching (gift) and suffering (grace). Later, when Peter told the crowd to repent, be baptized, and they would receive the Spirit (2:38-39), Wesley clarifies that this promise does not refer to the gift of tongues (an extraordinary gift), but to the "constant fruits of faith, even of righteousness, peace, and joy in the Holy Ghost" (sanctifying graces). In Acts 6:3 Wesley notes that the seven deacons receive a "great measure both of the gifts and grace of  God." In Acts 8:15 Wesley asks whether the Samaritan reception of the Spirit refers to the "miraculous gifts of the Spirit, or his sanctifying graces?" His answer is simple: "Probably both." Finally, in Acts 19:2 Wesley explains Paul's question to John's disciples ("Have you received the Holy Spirit since you believed?") to refer to both the sanctifying graces of the Spirit and the extraordinary gifts.^[63] 

 

The Gifts of the Holy Ghost

 

Wesley believed that spiritual gifts were available for his time. "A careful study of Wesley's Works, and in particular of the lives of early Methodist preachers, reveals evidence that all the spiritual gifts listed in 1 Corinthians 12:8-10 were exercised, with the sole exception of the interpretation of tongues."^[64] 

Wesley's greatest emphasis was on the fruit of the Spirit. "Wesley taught that our heavenly Father wants his children to be filled with "those holy 'fruits of the Spirit'" that enable them to crucify the flesh with their passions and desires and grow into Christlikeness until perfect love is attained, even a "complete salvation from all our sins."^[65]

Explaining the term "Operations" in 1 Corinthians 12:6, he explains: "Effects produced. This word is of greater length than any of the first. But it is the same God who works all these effects in all the people concerned."^[66] 

Wesley believed that gifts "are available to Christians today."^[67] For him, the gifts of the Spirit are a natural consequence of genuine holiness and the dwelling of the Spirit of God in the heart.^[68] He spoke of the extraordinary and ordinary gifts of the Spirit. The former are occasional and special; the second is common to all believers.^[69] 

According to Wesley, "the 'common gifts' included 'convincing speech,' persuasion, knowledge, faith, 'easy speech,' and pastors and teachers as 'ordinary officers.'  Among the 'extraordinary gifts' he included healing, miracles, prophecy (in the sense of predicting), discernment of spirits, speaking in tongues, and interpretation of tongues. He describes the apostles, prophets, and evangelists as "extraordinary officers."^[70]  

John Wesley made a clear distinction between gifts such as healings, miracles, speaking in tongues, and ordinary fruits.

"The former are given in moderation," says Wesley, "even in the apostolic age, but the latter is the privilege of all believers. Wesley then draws a romantic picture of the apostolic church as uniformly perfected in love and faith.  But this last description points us in the same direction that we find in Christian Perfection." ^[71] 

Wesley saw the importance of a number of spiritual gifts, including: casting out demons; speaking in new tongues; healing the sick; prophecy, foretelling things to come; visions; divine dreams; discernment of spirits, etc.^[72] 

He cites some facts related to the expulsion of demons, among them: "A man, by the name of John Haydon, is said to have read a sermon, when he 'changed color, fell from his chair, and began to scream terribly and beat himself against the ground.' Wesley arrived on the scene only to be accused by the devil as "a deceiver of the people." The demon pretended to be a manifestation of the Holy Spirit in hopes of turning people against Wesley, but Wesley fought back. He and everyone else there began to pray. Soon, Haydon's pains ceased and his body and soul were free."^[73] 

 

The 12 Gifts of the Spirit

 

For Wesley, all the gifts of the Spirit are available to believers.

In his comments, he explains about each of the gifts listed in 1 Corinthians 12:

The Word of Knowledge

John Wesley describes the gift of knowledge as "an extraordinary ability to understand and explain the types of Old Testament prophecies."^[74] 

On one occasion, Wesley wrote, "Do not trust in visions and dreams; within sudden impressions, or strong impulse of any kind. Remember, it is not by these that you should know what God's will is on any particular occasion; but by applying the simple rule of Scripture, with the help of experience and reason, and the common assistance of the Spirit of God."^[75] 

The Bible is the foundation, but Wesley believed that dreams and visions can come from God: "... one of the greatest uses of visions and dreams of God for Wesley was the power to convert the individuals who experience it and the individuals who hear the testimony of this powerful experience."^[76] 

 The Word of Wisdom

In his notes on 1 Corinthians 12, Wesley defines the gift of wisdom as "a power to understand and explain the manifold wisdom of God in the grand scheme of salvation of the gospels."^[77] 

The Faith

Wesley held that the gift of faith differs from a general faith. "The special gift of faith is an 'extraordinary' trust in God in the most difficult or dangerous circumstances."^[78] 

Gifts of Healing

Wesley fully believed in healing by prayer. "He prayed many times for his own recovery and recorded that God healed him of many infirmities in his life. Wesley describes that one night in the chapel his teeth were badly damaged. He prayed and "my pain ceased and did not return."^[79] 

He tried other cures: "On May 10, 1741, Wesley became quite ill. He had pain in his head as well as in his back, fever and cough that was so great that he could hardly speak. But then a miracle happened to Wesley as he "called on Jesus aloud." As he spoke, his pain disappeared, his fever went away, and his strength returned. And besides, he didn't feel any weakness or pain for many weeks afterward."^[80] 

But Wesley also believed that "the gift of healing need not be completely confined to the diseases of healing with a word or a touch. It can also be exercised, although to a lesser extent, where natural remedies are applied; And it can often be that, not superior skill, that makes some doctors more successful than others."^[81] 

On December 25, 1742, Wesley prayed for a man on his deathbed who was recovered.

On October 16, 1778, a woman had been ill for seven months.  She immediately recovered after he visited and prayed for her.^[82]  

Miracle Operations

In his explanatory notes to the Bible, for the passage of Mark 16:17, Wesley records one of his experiences in the city of Leonberg, where a cripple was healed through the preaching of this text.^[83] 

Wesley cites an event that happened to Mr. Mr. Meyrick as a miracle: "I went upstairs and found them all crying over him, his legs were cold and (as it seemed) were already dead. We all knelt down and invoked God with loud cries and tears. He opened his eyes and called me. And from that time on, he continued to regain his strength, until he restored perfect health."^[8

Prophecy

In his sermon "The Finer Way," Wesley explains what he means by prophecy: "... prophesy (in the proper sense of the word; i.e., foretell things to come).^[85] In the New Testament Notes on 1 Corinthians 12, he says, "Prophecy—Foretells things to come."^[86] 

Wesley tested the prophets to see if the message came from God. For him, one of the benefits of prophecy "is the prediction of the future, which is beneficial for the whole community."^[87] 

However, in his New Testament Notes on Romans 12:6: "If anyone has the gift of prophesying, let him use it in proportion to his faith," Wesley states, "... It seems here to mean the common gift of expounding the Scriptures. Let us prophesy according to the analogy of faith - St. Peter expresses, 'as the oracles of God' (...)."[88] 

By prophecy, Wesley explains, "The secrets of his heart are manifested—Laid open, plainly described; in a way that to him is most surprising and utterly inexplicable. How many cases are seen on this day! God still points out his word."^[89]   

Discernment of spirits

In his notes to 1 Corinthians 12, Wesley mentions the "gift of discernment, 'which he says is ability to know' whether men are of a right spirit or not; whether they have natural or supernatural gifts for offices in the church; and if they who profess to speak by inspiration speak of a divine, natural, or diabolical spirit."^[90]

Variety of Languages

Methodist preacher Thomas Walsh, on March 8, 1750, wrote of his experience with the gift of tongues: "This morning the Lord gave me a language which I knew not, leading my soul to Him in a wonderful manner."^[91] 

Wesley believed in the continuation for all time of the gift of tongues and other gifts of the Holy Spirit referred to in the Bible.

He said, "It is actuated by this Spirit, so as to speak with tongues, to heal diseases, or to cast out demons."^[92]           

Ability to interpret languages

The spiritual gifts were exercised by the Methodists of Wesley's time.  A study of early Methodist preachers reveals evidence that all of the spiritual gifts listed in 1 Corinthians 12:8-10 were exercised, with the sole exception of the interpretation of tongues."^[93]     

 

The Holy Spirit and Holiness 

 

"Wesley would identify the fruit of the Spirit as the essential marks of true religion rather than the gifts of the Spirit."^[94]

Wesley warns his people against the danger of measuring spirituality by the gifts of the Spirit, even extraordinary ones:

"Beware of this daughter of pride, enthusiasm. Sometimes, it is also the father of pride. Oh, keep yourself at the farthest distance from him! Don't give way to a heated imagination. Do not attribute to God what is not of God. He does not easily suppose that dreams, voices, impressions, visions, or revelations are from God, without sufficient proof. They may be purely natural: they may be diabolical. Remember, therefore, the apostle's caution: "Beloved, believe not all spirits, but tempt spirits, whether they be of God." ^[95]

Wesley warns his people that extraordinary gifts can come from God, human nature, or even Satan.

John Wesley, in his sermon Biblical Christianity, preached on August 24, 1744, in Oxford, comments on the reasons for the manifestation of the Holy Spirit to all Christians, among them, after making an inner change, leading to walk in the work of love.

Wesley said, "To grant them (which no one can deny is essential to all Christians, at all times), the mind that was in Christ; the holy fruits of the Spirit, which, if no man has them, he does not belong to him; he had in mind to fill them with 'charity, joy, peace, longsuffering, kindness, goodness' (Gal, V:22-24); endow them with faith (perhaps this idea is best expressed by the term fidelity), with humility and temperance; to enable them to crucify the flesh, with its features and lusts, its passions and desires; and in consequence of the inward change, thus assured, to fill all outward righteousness, to 'walk as Christ also walked in the 'work of faith, in the patience of hope, in the labour of love' (! Tes.I:3).^[96]

Wesley says, "He is the great source of holiness to his Church; the Spirit from whom flow all grace and all virtue by which the stains of guilt are washed away, and we are renewed in all holy dispositions, and again bear the image of our Creator."^[97]           

Wesley was one of the leaders who spoke most about holiness, sanctification, and Christian perfection. For him, the believer can even achieve complete sanctification.

He said that he met a great number of people of all ages and sexes who were sanctified totally, that is, "washed from all uncleanness of flesh and spirit," so that they "loved the Lord their God with all their heart, soul, and strength," who continually "presented their souls and bodies in one living,  holy and acceptable sacrifice to God," and as a result of this they "rejoiced always, and praying without ceasing, and gave thanks in all things."^[98]

Here we see life freed from sin; full of love; dedicating themselves to their Lord, constantly joyful, praying without ceasing and giving thanks in everything.

Pentecost in the Methodist movement between the years 1758-1963, for Wesley, was "the perfecting of the saints". Many people in London, in Bristol, in York, and in various parts of England and Ireland, have experienced such a profound and universal change that they had not before imagined to enter their hearts. After a deep conviction of innate sin, of their total fall from God, they were so full of faith and love (and usually in a moment), that the sin disappeared.^[99] 

Wesley said they found that from that moment on they were without pride, anger, desire or unbelief. Then they could always rejoice, pray without ceasing, and give thanks in everything.

For Wesley, sanctification must be sought.

 For him, we must hope for the "fulfillment of the promise in universal obedience; to keep all the commandments; denying ourselves, and taking up the cross daily. These are the general means that God has ordained for us to receive his sanctifying grace. The particularities are prayer, searching the Scriptures, communication and fasting."^[100]  

Wesley believed in a second spiritual experience.

"The preaching of entire sanctification has been conveniently described as 'a gospel not only to sinners, but to the saved.' It was a challenge for the second generation of Methodists to 'discover high levels of personal holiness and new sources of spiritual power in a second personal religious experience as definitive and critical as the initial Christian experience'. The possibility of a higher life of grace came as a novelty to the second generation of Methodists."^[101] 

This possibility of "high levels of personal holiness and new sources of spiritual power" is also available to all of us today who believe in the Lord Jesus Christ.

"In the 1741 sermon, Christian Perfection, Wesley makes a sharp distinction between the privileges of the old and new covenants. Pointing to Jesus' words at John 7:37-39; Wesley demarcates the new covenant from the old by the gift of the Spirit. But this gift, Wesley argues, does not refer to the miraculous working power of the Spirit, because the disciples already possessed that power before the day of Pentecost. Instead, what Jesus promised were the sanctifying graces of the Spirit: 'When the day of Pentecost was fully come... they who 'waited for the promise of the Father,' were made more than conquerors over sin by the Holy Spirit given to them.'  This explicit connection of Pentecost with Christian perfection may possibly pave the way for identifying degrees within his doctrine of spiritual baptism."^[102] 

In Wesley's theology of perfection, "spiritual baptism is related to Christian perfection. For God's will is that all his people be filled with the Holy Spirit, and that means being filled with holy love. However, there is another dimension of spiritual baptism given to a select few: the confiscation of extraordinary gifts for the purpose of Kingdom ministry and expansion.^[103]

---

[1] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997, p.105.

[2] E. H. Sugden. The Standard Sermons of John Wesley' by Vol. I'. https://www.cai.org/bible-studies/scriptural-christianity-john-wesley.cf. http://enrichmentjournal.ag.org/201103/201103_000_holy_sp.cfm

[3] BUYERS, Paul Eugene, translation. Excerpts from the Diary of John Wesley. General Board of Christian Education, Methodist Press, 1965, p.130.

[4] BUYERS, Paul Eugene, translation. Excerpts from the Diary of John Wesley. General Board of Christian Education, Methodist Press, 1965, p.130.

[5] BURTNER, Robert; CHILES, Robert. Collection of the Theology of John Wesley. General Board of Christian Education, Methodist Press, 1965, p. 88.

[6] https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1773&context=asburyjournal

[7] Idem.

[8] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[9]STAPLES, Rob L. John Wesley's doctrine of the hole Spirit. https://iliff.instructure.com/courses/1439137/files/.../download?.

[10] BURTNER, Robert; CHILES, Robert. Collection of Theology of John Wesley, pp. 91-92

[11] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[12] BURTNER, Robert; CHILES, Robert. Collection of the Theology of John Wesley, pp. 86-87.

[13] REILY, Duncan Alexander. "John Wesley and the Holy Spirit" in History, Methodism, Deliverances, Ibid., p. 18.

[14] https://wesleyscholar.com/the-doctrine-of-justification-in-the-early-wesley/

[15] Idem.

[16] https://pt.wikipedia.org/wiki/Cessacionismo

[17] http://www.alaskandreams.net/ekklesia/Wesley%20Quotes.htm

[18] Andrew Williams. Published by Duke Lancaster. John Wesley and the supernatural. http://www.vineyardjackson.org/blog/wesley.

[19] WESLEY, João. Excerpts from the diary of John Wesley, ibidem, p.115.

[20] Ibid., p.37-8.

[21] Ibid., p.84.

[22] Ibidem, p.156.

[23] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997p.217.p.217.

[24] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997p.217p.218.

[25] FISCHER, Harold A. Avivamento que vivem. Ibidem, p.102.

[26] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[27] Idem.

[28] WILLIAM, Allen. The History of Religious Revivals. Baptist Publishing House, 1958, p.32

[29] LELIÈVRE, Mateo. John Wesley - His life and work. São Paulo: Editora Vida, 1997.p.217.

[30]http://www.johnwesley-izildabella.com.br/2016/01/27/john-fletcher-redescoberto/Laurence W. Wood, Ph. D.Frank Paul Morris Professor of Systematic Theology Asbury Theological Seminary.

[31] Idem.

[32] BUYERS, Paul Eugene. Diary of John Wesley. São Paulo, Methodist Press, 1965, p. 99

[33] Idem.

[34] Ibid.

[35] WILLIAM, Allen. The History of Religious Revivals. Baptist Publishing House, 1958, p.32

[36] HEITZENHATER, Richard P. Wesley and the people called Methodist. São Bernardo do Campo-Rio de Janeiro: Editeo-Pastoral Bennett, 1986, p.90

[37] Idem, p.100-101.

[38] Idem, p.102.

[39] Idem, p.103.

[40] Idem, p.218.

[41] Idem, p.130.

[42] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997, p. 217.

[43] Ward & Heitzenrater, Works, Volume 21, 438–439.https://www.lcoggt.org/Articles/methodist_pentecost.htm

[44] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997, p. 217.             

[45] Idem.

[46] Ward & Heitzenrater, Works, Volume 21, 438–439. https://www.lcoggt.org/Articles/methodist_pentecost.htm.

[47] LILIÈVRE, Mateo. João Wesley – His life and work. São Paulo: Editora Vida, 1997, p.105.

[48] Idem, p.249.

[49] Idem, p.293.

[50] "Mark serves as an adjunct instructor at Nazarene Bible College and Indiana Wesleyan University, and is editor-in-chief of wesleyscholar.com." He is the author of books, such as "Wesley and Aldersgate: Interpreting Conversion Narratives". www.mwrc.ac.uk/mark-olson

[51] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[52] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[53] http://wesley.nnu.edu/john-wesleyjohn-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[54] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 60.

[55] BUYERS, Paul Eugene. Diary of John Wesley. São Paulo, Methodist Press, 1965, p.95.

Jamin  Bradley quoting The Works of John Wesley, Volume 19: Journal and Diaries II (1738–1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/

[57] General Conference: "Guidelines: The United Methodist Church and the Charismatic Renewal," 1976. http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement.

[58] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 68.

[59] Idem, p. 69.

[60] Idem, p.58.

[61] Idem, p. 58.

[62] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view of spiritual gifts, op. cit., 70.

[63] https://wesleyscholar.com/https-wesleyscholar-com-john-wesleys-doctrine-of-the-baptism-with-the-holy-spirit-an-exegetical-study-

[64] CMU General Conference. Guidelines: The UMC and the Charismatic Movement, 1976. Source: Davies and Peart, The Charismatic Movement and Methodism, 2. http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement

[65] https://wesleyscholar.com/john-wesleys-doctrine-of-the-holy-spirit/

[66] http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[67] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view of spiritual gifts. Dojcin Zivadinovic, Ph.D. Candidate for Church History (Andrews University), p.70.

[68] Ibid, p.58. In Wesley, "The More Excellent Way," (1787) in Works of the Rev. John Wesley, 12 vols. (London: Wesleyan Conference Office, 1872), 7:27 [hereafter referred to as WRJW]. See Wesley's early longings for Fruits of the Holy Spirit in his diary entry of August 12, 1738 in WRJW 1:120ff; January 4, 1739 in WRJW 1:170-72. See also the entire sermon 4, "Scriptural Christianity," August 24, 1747, in WRJW 5:37-52.

[69] E. H. Sugden, 'The Standard Sermons of John Wesley', Vol. I. https://www.cai.org/bible-studies/scriptural-christianity-john-wesley.

[70] Explanatory Notes, p. 625 (1 Corinthians 12:31). Note his commentary on healing, p. 623.   See also the Sermon, "The Finer Way," Works (Jackson), 7:27; Explanatory Notes, p. 713 (in Eph. 4:8-11). http://www.swartzentrover.com/cotor/e-books/freemeth/flame/tdf04.html.

[71] https://wesleyscholar.com/https-wesleyscholar-com-john-wesleys-doctrine-of-the-baptism-with-the-holy-spirit-an-exegetical-study-part-one

[72] JR, Robert G. Tuttle. John Wesley and the gifts of the Holy Spirit. Op.cit., p.58.

[73]  Jamin Bradley quoting The Works of John Wesley, Volume 19: Journal and Diaries II (1738–1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/

[74]John Wesley's Notes on the Bible. http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[75] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 63.

[76] Idem.

[77]John Wesley's Notes on the Bible. http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII.

[78]John Wesley's Notes on the Bible.http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[79] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 64.

Jamin  Bradley quoting The Works of John Wesley, Volume 19: Journal and Diaries II (1738–1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/

[81]John Wesley's Notes on the Bible. http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII.

[82] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 64.

[83] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 63.

Jamin  Bradley quoting The Works of John Wesley, Volume 19: Journal and Diaries II (1738–1743). https://newfangled.wordpress.com/2010/05/12/john-wesley-and-the-power-of-the-spirit/

[85] WESLEY, John. The most excellent way. Cf. http://enrichmentjournal.ag.org/201103/201103_000_holy_sp.cfm

[86] John Wesley's Notes on the Bible. http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII.

[87] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., 63.

[88]http://www.biblestudytools.com/commentaries/wesleys-explanatory-notes/romans/romans-12.html

[89] http://wesley.nnu.edu/john-wesley/jjohn-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[90] ZIVADINOVIC, Dojcin. Wesley and Charisma: An Analysis of John Wesley's view spiritual gifts, op. cit., p.63.

[91] http://enrichmentjournal.ag.org/201103/201103_000_holy_sp.cfm. Stanley H. Frodsham, with Signs Followed (Springfield, Missouri: Gospel Publishing House, 1941), 258.

[92]http://wesley.nnu.edu/john-wesley/j john-wesleys-notes-on-the-bible/notes-on-st-pauls-first-epistle-to-the-corinthians/#Chapter+XII

[93] CMU General Conference. Guidelines: The UMC and the Charismatic Movement, 1976. Source: Davies and Peart, The Charismatic Movement and Methodism, 2. http://www.umc.org/what-we-believe/guidelines-the-umc-and-the-charismatic-movement

[94]https://wesleyscholar.com/john-wesleys-doctrine-of-the-baptism-with-the-holy-spirit-an-exegetical-study-part-two/

[95] Idem.

[96] WESLEY, John. Wesley's sermons. 1.V, ibidem, p.83.

[97]BUYERS, Paul Eugene. Diary of John Wesley. São Paulo, Methodist Press, 1965, p.92

[98] Idem, p.192.

[99] Ward & Heitzenrater, Works, Volume 21, 438–439. https://www.lcoggt.org/Articles/methodist_pentecost.htm.

[100] https://www.lcoggt.org/Articles/methodist_pentecost.htm

[101] Idem.

[102]https://wesleyscholar.com/https-wesleyscholar-com-john-wesleys-doctrine-of-the-baptism-with-the-holy-spirit-an-exegetical-study-part-one/

[103] Idem.