The Arminian Magazine--Fall, 1981

WHAT MEANETH THE OUTCRY AGAINST LEGALISM?
--Joseph D. McPherson

"Legal," "legalist," and "legalism" are terms that are in nowise new. They have been used in religious circles and religious writings for centuries past, but never more so than today. In fact, so common is the use of these terms among present day "evangelicals" and "holiness people" so-called, that one would think they must surely be words of scriptural origin.

Most individuals recognize the terms "legal" and "legality" as having something to do with law. Actually, the term "legal" comes from the Latin word legalis and means "agreeable to law." When used in reference to religious concepts, however, the exact meaning is not easily discerned. This is primarily due to the fact that those who use these terms seldom make adequate explanation of such usage in context with their purposes and designs as speakers and writers. Invariably imparted to readers and listeners, however, is a spirit and impression of abhorrence attached to biblical law and particularly to those commandments that pertain to holy living that the end result regrettably tends to "darken counsel by words without knowledge," thereby distorting the truth and ultimately fostering antinomianism (a term derived from two Greek words, anti and nomos which mean "against the law").

In a portion of Sunday School literature was found not long ago one individual's concept of a "legalist." This rare explainer of the term defined a "legalist" as a person who believes that salvation is gained through good works. It is well recognized that there are people in today's religious world who mistakenly believe that they can, by their good works, merit salvation. The disturbing fact remains, however, that many righteous and conscientious people are called legalists who wholly renounce the idea of meriting their salvation by works or any other means whatsoever. It is really doubtful that a narrow definition such as this would be acceptable to all who use this name in an accusative manner against their fellows. This we say because it is observed that virtually any person who believes that there are conditions to be met, commandments to obey, and New Testament standards and principles to which Christians must adhere, will not escape being called a legalist, even while he daily trusts in the merits of Christ and His shed blood for redemption and purchased salvation.

By way of illustration there comes to mind a religious society that existed in eighteenth century England and which had such a passive and inoperative view of faith as to condemn anyone who overtly practiced any religious exercise. Those who endeavored to regulate their lives according to scriptural commandments were, by these people, looked upon as legalists because they supposedly trusted in their own pious living and pious works rather than living by faith. The members of this society, sometimes described as "mystical quietists," went so far as to discredit Bible reading, prayer and other acts of devotion and piety. Why? Because their view of faith transcended the need of these religious acts.

One who was found reading his Bible was told that he was not living by faith, but was depending upon his Bible reading to merit him salvation and should therefore give it up. Another who was faithful in private prayer was informed that he had not the faith that he ought to have because he depended upon his prayers to merit favor from God. Those who, in a word, fashioned their outward conversation (daily lives) in accordance with the commandments and principles of the Scriptures were told they lacked faith; for they of necessity must trust in their good works when doing them, instead of living by a "naked faith."

As absurd and unscriptural as the views of this religious society might seem to us, they are not greatly different in principle from the views held by many members of "fundamental" churches today who have cast off a disciplined and scripturally regulated life and who tend to discredit good works together with the necessity of obedience to biblical commandments as "just so much legalism."

There seems to be at least two reasons for this unscriptural, but prevalent view of faith. First of all, the deceitful heart of the natural man carries with it an inclination toward independence from God and an aversion to His commandments. It is fashionable in these days for self-serving pastors and church teachers to encourage, more or less, either by work or example, just such independence. The Apostle Peter faithfully informs us, however, that "while they promised them [this kind] of liberty, they themselves are the servants of corruption" (2 Peter 2:19). So it is that when some speak of their "liberty in Christ" it is not liberty from sin to which they are referring, but rather an liberty to "do that which is right in their own eyes" while at the same time making a profession of discipleship. One was heard to say in his testimony that he was "glad the Christian life was not just a lot of do's and don'ts." Now, in truth we must agree that it is not just a lot of do's and don'ts. It is much more than that, but it does include that!. It does include do's and don'ts. The Apostle John, whose theme was love, nevertheless defined sin as "transgression of the law" (1 John 3:4), and biblical law does include many of both do's and don'ts.

"Many suppose," says Dr. Adam Clarke, "that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that nothing can be found so exceeding strict and holy as this sermon [on the mount], which Christ lays down as the rule by which we are to walk. 'Then, the fulfilling of these precepts in the purchase of glory.' No, it is the WAY only to that glory which has already been purchased by the blood of the Lamb. To him that believes, all things are possible" (Commentary, 5:98-99).

We need now to consider the second reason for so many embracing what St. James calls a dead faith, a faith stripped of works and obedience. This reason is that the true nature of scriptural faith has not been adequately and rightly taught. The consequences are that too many find difficulty reconciling free salvation by grace through faith on the one hand with the necessity of good works and obedience to commandments on the other hand. So it is forgotten that the same Apostle Paul who taught us that we are "saved by grace through faith" and "not of work" also in another place speaks of the Christian faith as being a "faith that worketh by love." We even hear him declare what some would say was the testimony of a legalist. "I exercise myself," says he, "to have always a conscience void of offense toward God and men" (Acts 24:16).

One may say, "but how is the reconciliation made between these passages of Scripture?"

In a part of his written works the Reverend John Fletcher skillfully shows us the nature of this reconciliation between faith and works. A small portion of his explanation is here submitted for our help. "The language of the penitent," says Mr. Fletcher "is 'Lord, I pray, and hear [thy word!] . . . I give alms, and keep the Sabbath; but after all 'I am an unprofitable servant.' [I must 'work out my salvation with fear and trembling,' and yet] 'without thee I can do nothing.' I cannot change my heart; I cannot root up from my breast the desire of praise, the thirst of pleasure, and the hankering after gold, vanity, beauty, or sensual gratifications, which I continually feel; I cannot change my heart to repent, believe, and love; to be meek and lowly, calm and devout. Lord, deliver me from this body of death; Lord, save or I perish (Works, 1:463).

The Reverend Mr. Fletcher continues by writing that "Christ will have all the glory [worthy of him] or none. We must be wholly saved by him or lost forever; [for although we must be 'coworkers with him' by walking religiously in good works; and if we are not , we shall have our portion with the 'workers of iniquity,' yet it is he that 'worketh in us,' as in moral agents, 'both to will and to do of his good pleasure.' It is he that appoints and blesses all the inferior means of our salvation; therefore all the glory properly and originally belongs to him alone]" (1:463).

Well would it be for us if we could always remember that the New Testament condemns only the woks of unbelief, or works that do not spring from grace and from a vital living faith.

In another part of his writings, Mr. Fletcher defines most clearly the nature of saving faith by the following dialogue: "What," asks he, "is faith? It is believing heartily. What is saving faith? I dare not say that it is 'believing heartily, my sins are forgiven me for Christ's sake,' for if I live in sin, that belief is a destructive conceit, and not saving faith." After explaining why some definitions of saving faith are "too narrow to be just, and too unguarded to keep out Solifidianism," he writes "I would choose to say that 'justifying or saving faith is believing the saving truth with the heart unto internal, and [as we have opportunity] unto external righteousness, according to our light and dispensation" (1:523-4).

This godly man and most able instructor once more explains the scriptural relationship between faith and works by making it plain that "good works, works which necessarily follow [our] free justification, do not serve 'to put away [or atone] sins,' but to declare the truth of our faith: 'insomuch that by them a lively faith may be as evidently known as a tree discerned by the fruit" (1:460).

Seeing now that there is no real conflict between true faith and works as well as obedience necessarily produces by a living faith, does not the vital problem exist with those who use the terms "legalist" and "legalism" as a means of destroying righteousness out of the land, rather than with those who are too often accused of a fault where there is none?

"Woe unto them," says the prophet Isaiah, "that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto them that are wise in their own sight! . . . Which justify the wicked for reward, and take away the righteousness of the righteous from him" (Isaiah 5:20, 21, 23).

Mr. Wesley provides a proper perspective concerning this whole matter when he writes these reflections: "I cannot," says he," find in my Bible any such sin as legality. Truly, we have been often afraid where no fear was. I am not half legal enough, not enough under the law of love" (Works, 13:20).

He expresses in another part of his writings the view that "the very use of the term [legality] speaks an antinomian (a lawless one) who uses this and like terms. "I defy all liberty," he goes on, "but liberty to love and serve God; and fear no bondage, but bondage to sin" (12:415).

Mr. Wesley reminds his readers that "God sent his own Son in the flesh that the righteousness of the law might be fulfilled in us. The righteousness of the law is legal righteousness. Says he, "Here is legality indeed!" (12:415).

Once more did Mr. Wesley declare himself on this subject when he gave his advice regarding the use of the term "legality." He writes that "legality, with most who use the term, really means tenderness of conscience. There is no propriety in the word, if one would take if for seeking justification by works. considering, therefore, how hard it is to fix the meaning of that odd term, and how dreadfully it has been abused, I think it highly advisable for all Methodists to lay it quite aside" (13:20).

What now can be more clear to us than that Satan has for a long time promoted the use of such terms as "legalist" and "legalism" to turn poor souls aside from the ways of God? Thus we see the moral law repudiated in spite of Christ' warning to those who "shall break one of these least commandments and shall teach men so." We see the force and meaning of New Testament commandments reasoned away or lightly esteemed. We see the work of piety and mercy made to look unnecessary. Finally, we see conformity to this world rather than transformed lives, self indulgence and voluptuous living rather than the practice of self- denial.

Have we not learned by sad experience that a full mourner's bench and an emotional "sharing time" of testimonies are no sure proofs of a Holy Ghost revival? Many there are in the land who will go this far to "say Lord, Lord and [yet] do not the things" which Christ teaches and commands.

We must really hereby conclude the antinomianism (lawlessness, or spiritual anarchy) rather than so-called "legalism" is the problem of today's evangelical and holiness churches. The charge of "teaching for doctrines the commandments of men" can be leveled against present day antinomians much more justly than against those who, because they seek the blessing Christ has promised through faith and loving obedience to His commandments, find themselves denounced as legalists.

The present day Church is crying for faithful and practical leadership among its ministers that the flock be no more scattered in this wilderness of antinomianism. Faithful ministers of the trust are referred to in the Scriptures as "not handling the work of God deceitfully." In the words of Adam Clarke this means "not using the doctrines of the gospel to serve any secular or carnal purposes, not explaining away their force so as to palliate or excuse sin; not generalizing its precepts so as to excuse many in particular circumstances from obedience, especially in that which most crossed their inclinations. There were deceitful handlers of this kind in Corinth, and there are many of them still in the garb of Christian ministers; persons who disguise that part of their creed which, though they believe it is of God, would make them unpopular; affecting moderation in order to procure a larger audience and more extensive support; not attacking prevalent and popular vices; calling dissipation of mind relaxation; and worldly and carnal pleasures innocent amusements, etc; in a word, turning with the tide, and shifting with the wind of popular opinion, prejudice, fashion, etc." (Commentary 6:328).

How heavy lies the responsibility upon ministers and teachers of the Word to instruct others in the scriptural manner of holy living. This kind of instruction by Spirit-energized preachers and teachers will alone destroy the fatal disease of antinomianism found in so much of contemporary Christianity. Preaching or teaching the theological doctrines of holiness as a work in the heart is good as far as it goes, but is wholly inadequate by itself. Those who stop here cannot, with the Apostle Paul, honestly profess "to declare . . . all the counsel of God" (Acts 20:27).

"By this mark" writes Mr. Wesley, "we may always know who are, so far, the true or false prophets. The oracles of God teach that men should repent, believe, obey. He that treats of faith and leaves out repentance, or does not enjoin practical holiness to believers, does not speak the oracles of God; he does not preach Christ, let him think as highly of himself as he will (Explanatory Notes Upon the New Testament, 884-5).

If a pastor be sincere therefore in his desire to have a holy people, let him endeavor with his family to be a pattern of holy living, showing and teaching the scriptural principles of practical godliness. This is an essential part of the work of a faithful and spiritual shepherd.

The bible nowhere teaches, as some men do, that this instruction is to be accomplished by the Holy Ghost alone. It has always pleased God to call men as special instruments of the Holy Ghost to thus help mankind, and they cannot escape their responsibility to so apply the truth and principles of the Scriptures as will make plain the paths of righteousness for the wandering and scattered flock.

In the meantime, it surely behooves us all, both clergy and laity, to refrain from the unguarded use of those terms which tend to destroy scriptural standards of practical New Testament Christianity and thereby encourage the already alarming progress of antinomianism. In fact, could we not with much spiritual profit and inward blessing "continually spread the table of our hearts before our heavenly Lawgiver" as Mr. Fletcher recommends, "beseeching Him to write it there with His own finger, the powerful Spirit of life and love" (1:100). Surely we should then be enabled to rejoice in the spirit of the psalmist when with gladness he exclaimed, "O how I love thy law! it is my meditation all the day" (Psalm 119:97).

EDITORIAL
--C. Marion Brown

In the days in which we are privileged to live there are golden opportunities about us. Progress has been made in communications, medicine, transportation, and other numerous fields. The people about us enjoy health, wealth, and knowledge as never before. Some of our forefathers who suffered to bring us the message of complete deliverance from sin, would stand amazed at many of the advantages that belong to us today and perhaps be even more amazed at our little use of those advantages. It is in such circumstances that God's Spirit has lain a yoke on men today.

Perhaps we are not unlike the cows that the Philistines took from their calves and yoked to an oxcart on which the Ark of the Covenant laid. There was a yoke upon those two cows other than the one hewn by the hands of the Philistines. The Spirit of God constrained them. So we embark on this mission being constrained of the Lord to pass to our fellow men what the Lord has given to us. May the Lord allow us to say to others, "such as I have, give I you"! We do not profess to have any new revelations, but only a re-emphasis of the great truth that brought Methodism to birth and produced Christians out of ordinary men and women.

We, as the kine, go lowing as we go, realizing that some will disagree and with disagreement often comes tensions. It is not our purpose to create or promote tensions, but we feel a responsibility to the truth as we see and understand it.

As the kine did not bring the Ark of the Covenant into existence, but were only called to deliver it into the hands of those for whom it was sacred trust, so we do not profess any unusual gifts, but only feel compelled to deliver truth into the hand of those who will cherish and obey it. The sacred writer states, "ye shall know the truth and the truth shall set you free." So we commend this and succeeding issues into your hands with an earnest prayer that it will, in a small way, light your way to the eternal city.

THE THREE DISPENSATIONS
--Daniel Steele

In John Fletcher's portrait of St. Paul as a model evangelical preacher, he very emphatically insists upon a thorough knowledge of the three great eras of spiritual life. These he denominates as the dispensation of the Father, of the Son, and of the Holy Ghost. He who is unacquainted with the peculiarities of experiences under these different dispensations cannot successfully apply gospel truth and give full proof of his ministry. For these dispensations, though in the order of development were successive, are now co-existent. Of those accepted of God, now dwelling on the earth, some are in the dispensation of the Father, some in that of the Son, and others in the dispensation of the Holy Spirit.

The first are characterized by the fear of God, servile fear, with little love. This fear influences conduct and shapes character. They fear God and work righteousness. They are kept from sinning and are incited to purity and well-doing. They have no joy of the Holy Ghost, but only that which flows in the channels of nature and the approval of conscience for their right actions. Not having God's love shed abroad in their hearts by the Holy Spirit they are in doubt of their acceptance with God and are often distressed when the written or unwritten law thunders its threatenings in their ears, "though visited at times with a few scattered rays of hope." They exist in all lands, but chiefly in non-evangelical countries: papal, pagan, and Mohammedan. Now and then an honest Deist, a devout Unitarian, with the head warped by early implanted error, but a sincere heart, may be found amid the full blaze of gospel truth, still serving God in the same dispensation with uncircumcised Abram in Mesopotamia. In this view we find ground for charity toward the less enlightened subjects of God's kingdom and strong motives for the abatement of bigotry. We learn to deal tenderly with those Cornelian souls whose prayers and alms go up for a memorial before God. We approach them, not with denunciations, but with invitations, while we magnify Christ, and from our own experience assure them of the exceeding greatness of his power to us-ward who believe. By indiscriminately lumping them together with avowed atheists and willful sinners, the incautious preacher gives them needless offense and hedges up the path of advanced truth into their minds.

In Christian lands these worshippers of the Father must be distinguished from those who reject the Son because of the strictness of His requirements, the inflexible terms of discipleship, and the spiritual interpretation of the moral law planting a thornhedge across the path of even the sinful thought, and kindling a fire in the house of their idols. Such are wickedly rejecting Jesus Christ and are to be addressed as sinners, whether they assume the name of evangelical, universalist, Socinian, or free religionist. "These go on without any symptom of fear toward the gulf of perdition; whether it be by the high road of vice, with the notoriously abandoned, or through the by-path of hypocrisy, with the pharisaical professor."

"Under the dispensation of the Son the doubts of believers are dissipated, like those of the two disciples who journeyed to Emmaus, while they discover more clearly, and experience more powerfully, the truth of the Gospel." Still they know Christ after the flesh. They are not fully impressed with His divinity. The robe of humanity has not been made transparent for the dazzling radiance of the Godhead to shine through. Jesus is not yet glorified to their hearts, because the Spirit, the Glorifier, has not taken up His abode in them. Hence they are but children; their strength is small; they are weak and unsteady; they have not full assurance. After brief periods of joyful trust, doubts return to shake their confidence. Yet they testify of their love to God gaining ascendancy over fear. They not longer utter the sad exclamation at the end of the seventh chapter of Romans, "O wretched man that I am!" With grateful hearts and streaming eyes in view of their deliverance, they exultingly say, "I thank God through Jesus Christ our Lord." Joyful as is their state of freedom when contrasted with the bondage to fear under which they once groaned, they are conscious of an inward vacuity and longing for some object not at first clearly defined. The study of Jesus discloses to them the living water promised by Him in the last great day of the feast. "But this he spake of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given." "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." After the object of their desire has been pointed out to them, they begin to hunger and thirst after righteousness, after the Holy Spirit, who is the author of all inward purity. Then they emerge into the "kingdom of the Holy Ghost," as Fletcher styles it.

They are filled with the Spirit. They now walk in the light constantly, are consciously cleansed from all sin, and have joy unspeakable. The Spirit of adoption, formerly indirect and intermittent, has now become the abiding Comforter; and to his direct assurance of sonship he adds that of entire sanctification and the fullness of Christ's love, "that we may know the things freely give to us of God" (1 Corinthians 2:12). Fear, which had a painful predominance in the dispensation of the Father, and shadowed the brightness of that of Jesus Christ, is now completely banished. No tormenting emotion can abide the presence of the Comforter.

The scriptural proofs of these dispensations are abundant. Listen to Peter preaching to Cornelius and his staff of officers. "God is no respecter of persons, but in every nation he that feareth him, and worketh righteousness, is accepted of him."

From the summit of Mars Hill, the Athenian, passing through the Agora, hears an earnest voice proclaiming to the high cast Autochthones, who boasted of their birth from the soil of Attica, a truth humiliating to their pride of race. "God . . . hath made of one blood all nations of men, and hath determined the bounds of their habitations; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us."

The publicans (Romans officials) asked of John, "What shall we do?" He, seeing that they had no preparation for the dispensation of the Son, and that all they could then appreciate was the obligation of the moral law, answered, "Exact no more than that which is appointed you."

A band of Romans soldiers, utterly ignorant of the prophecies relating to Christ, approach the same great preacher and demand, "What shall we do?" John, aiming to make them perfect in the dispensation of gentilism, which consists in doing right so far as known, immediately replies, "Do violence to no man, neither accuse falsely, and be content with your wages." But when John's audience is made up of Jews, he preaches always from one text of Isaiah's prophetic evangel, "Prepare ye the way of the Lord." Here is the dispensation of the Son: "One cometh after me whose shoe latchet I am not worthy to unloose." Glorious foregleams of the ministration of the Spirit also burst upon John's vision and he exclaims, "He shall baptize you with the Holy Ghost and with fire."

The official presence and manifest work of the Holy Spirit in the hearts of believers after Jesus was gloried, as totally distinct from his essential presence and secret work in the hearts of just pagans and Jews under the drawings of the Father or the teachings of the Son, is most conclusively announced by Peter on the day of Pentecost. "Jesus, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, hath shed forth this [plentitude of grace, the effects of] which ye now see and hear." Since these Jerusalem sinners had insulted the person of Jesus, the genuineness of their repentance must now be tested by public baptism in his hated name, before they could be assured of pardon, a test never required of penitent sinners afterward. "Be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."

Thus these souls were led rapidly through the dispensation of the Son to that of the Spirit. The ministry of Jesus was very brief, possibly typifying the short interval in the scheme of salvation between the drawings of the Father unto Christ, and the outpouring of the Holy Ghost upon the young believer in Jesus. Thus the compassionate Father draws the willing soul to the redeeming Son, who passes it over to the quickening and purifying energies of the blessed Sanctifier. The second dispensation was evidently designed to be a transition point only and not a stage in the spiritual development. But contrary to the Divine purpose, multitudes linger all their lives at this point, instead of passing on to the higher and richer experiences of the fullness of the Spirit, while other multitudes are so "slow of heart to believe, that they linger for years and decades in that inferior dispensation of the law, the child-leader, before their tardy feet treat the threshold of the Great Teacher. To quote all the Scriptures descriptive of the distinct office and work of the third person of the Trinity would be impossible in this essay. Let these suffice: "Your body is the temple of the Holy Ghost." "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." "Be filled with the Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, making melody in your hearts unto the Lord." "Rejoice evermore. Pray without ceasing. In everything give thanks."

Says Mr. Fletcher, "Without an experimental knowledge of these several states, a minister can no more lead sinners to evangelical perfection than an illiterate peasant can communicate sufficient intelligence to his rustic companions to pass an examination for the highest degree in a university." "As the prudent physician proportions his medicines to the different ages and habits of his patients, so the enlightened pastor, who feels himself concerned for the spiritual health of his flock, sees it necessary to act with equal care and discretion. He preaches the dispensation of the Son to those who, like Socrates and Plato, are longing for a Divine instructor. He leads them either from the law of Moses or from the law of nature to the gospel of Christ. Lastly, to such as have devoutly embraced this part of the gospel, he published the glorious economy of the Holy Spirit, which was not fully opened till after the bodily appearance of the Redeemer was withdrawn from the world."

It must be born in mind that the Son and Spirit have always been occupied in secretly influencing the hearts of men. But there was a time when the Son became manifest, making a visible exhibition of his wonderful works. Also, at a certain point in the world's history, the Holy Ghost began to work in a more sensible manner in the consciousness of believers. The mysterious triune personality of God was disclosed to our faith because the advanced stages of spiritual development under the Son and the Spirit could not be realized except through faith in the distinct offices of these persons. To keep these in the faith of the Church in all ages, the names of the three stand in the formula in baptism and distinct blessings are ascribed to each in the apostolic benediction.

It may be objected that this view of the successive graduations of privilege under the three persons of the Godhead has a tendency to degrade the Father before the brighter glories of the Son's kingdom and to belittle the Son in the presence of the full splendors of the ministrations of the Spirit. But a little examination of experience, Church history, and the Scriptures will obviate this objection. They who are brought to the cross of Christ testify to a new and profound appreciation of the work of the Father; while all who enter into the dispensation of the Spirit bear witness that Christ is in a astonishing manner exalted in their estimation. In all ages of the Church we look for the highest spirituality and purity and the most devout reverence toward the Father where Jesus has been exalted and the most ardent love to Christ where this item of the creed has been emphasized and explained, "I believe in the Holy Ghost."

Turning to the Scriptures, we find that the highest honor accruing to the Father is when men honor the Son. To him shall every knee bow, to the glory of God the Father. But Jesus is not fully known till the Spirit shows him to our hearts and glories him. No man can call Jesus Lord, but by the Holy Ghost. Thus each brightening dispensation reflects honor upon the Divine person of the preceding, demonstrating that the Divine Persons are not independent and rival deities, but one in nature and essence, whose different perfections are more clearly manifested to a world of sinners by this threefold development.

The superiority of the ministrations of the Spirit and its immeasurable wealth of privilege when contrasted with the dispensation of the Son of God in his bodily presence, is expressed by Jesus when he asserts that among them that are born of women there hath nor arisen a greater than John the Baptist. Here the wilderness preacher is lifted to a pedestal higher than that of David the king, Moses the lawgiver, or Abraham the founder of the Hebrew nation. Yet he that is least in the kingdom of heaven is greater than he. We are to understand the kingdom of heaven, as St. Paul expounds it, consists of righteousness, peace, and joy in the Holy Ghost. It did not consist in seeing the incarnate Lord, for John saw him; nor in gazing on his miraculous works and listening to his Divine utterance, as did many unbelieving Jews; nor in being numbered among his disciples, as we many who went away and walked no more with him; nor in being enrolled among the twelve apostles, as was Judas Iscariot, who betrayed him. Jesus must have referred to that fullness of spiritual grace and power brought in on the day of Pentecost, to be the permanent inheritance of all who fully believe the promise of the Father.

Every soul, however ignorant and uncultured, which is a habitation of God though the Spirit; every human body which is made a temple of the Holy Ghost, however weak and deformed, is greater than he whom the infallible Messiah pronounced superior to all his predecessors. such a person may the reader be if he will by faith enter into the dispensation of the blessed Comforter, far more glorious than the days when the visible form of Jesus shed its radiance on the earth. "It is expedient [better] for you that I go away; for if I go not away, the Comforter will not come." "Of which salvation the prophets have inquired, testifying beforehand of the sufferings of Christ, and the glory that should follow."

Reader, is that glory enrobing your spirit with a vesture of light, so that you are walking in the light and the inheritance of the saints in light? A dispensation laden with such wealth of privilege carries with it a corresponding burden of responsibility. Light is the measure of accountability. Who of the modern Church, illuminated by the sevenfold splendors of the Spirit of truth, will be able to abide the fires of the judgment? Would that these solemn words of Fletcher were sounded from every pulpit in Christendom: "To reject the Son of God, manifested in the Spirit, as worldly Christian are universally observed to do, is a crime of equal magnitude with that of the Jews, who rejected Christ manifested in the flesh."

There are multitudes of nominal Christians who confidently assert that it is the highest presumption and folly to expect, in modern times, that full dispensation of the Spirit concerning which so many excellent things are spoken in the Scriptures. They brand as a fanatic the man who proclaims to a slumbering church the presence of the Holy Ghost, ready to raise the spiritually dead and to transfigure the spiritually living. It is asserted that the era of miracles and the extra-ordinary gifts of the Spirit are past, not understanding that the Spirit himself is entirely distinct from his supernatural gifts. The Spirit descended upon Mary, the mother of our Lord and upon several other believing women in the upper chamber, but there is no proof that they were endowed with the gift of tongues or any other charisma. St. Paul himself was not always replenished with miraculous power. A man may be full of the Holy Spirit and be a temple of his abode and have no supernatural gift. Love supreme, love made perfect, is superior to all the miraculous endowments. Though I have all faith, so that I could remove mountains, and have not love, I am nothing. Witness Balaam's supernatural prophecy, followed by his violent death among the enemies of God and the miracles of Judas, quickly succeeded by treason to his Master and wretched suicide.

Another objection which men at ease in Zion raise against the universal outpouring of the Spirit in these days is the fanaticism which it is supposed to breed. This would exclude all spiritual life from the world, for life is liberty, and all liberty has its perils. the prisoners, handcuffed in grated cells and the dead in silent tombs, are the only two classes of people who are not in peril of the abuse of their physical powers and appetites. That more fanatics and eccentrics start up in a Church filled and thrilled with spiritual life than in a Church of a Laodicean stupor, is no more wonderful than that a free country should give birth to more who abuse their freedom than an autocratic iron despotism, where none dare to stir. Look at the Roman Catholic Church, where not a breath of spiritual life can be drawn unless it is according to the decrees of the hierarchy and every pulsation is under the jealous surveillance of the priesthood. The fanaticism of ecclesiasticism, of ritualism, of papacy, of Mariolatry, of indulgences, of penances and pilgrimages may flourish there, but not the fanaticism of unscriptural notions concerning the Holy Spirit. For the Holy Ghost as the witness of pardon, the author of purity, and the guide of life, comes into collision with the claims of the priesthood. So the Holy Ghost must be imprisoned in the apostolic age and the Bible must be chained in the cloister or burned up, because it promotes independent thought and spiritual freedom. Give us a spiritual Protestantism, with all its perils of rationalism and fanaticism, in preference to the intellectual stupor and spiritual death of such a system. We must make our election between these two. Though there may be occasionally a weak or unbalanced mind carried away into fantastic extravagances under the copious effusion of the Holy Spirit, as a mighty rushing wind, the average mind has skill to adjust its sails to the heavenly gale and speed its way, with stable ballast toward the port of eternal life. Come, O wind! O breath of God! Upon myriads of becalmed souls and sweep them joyfully onward to the haven of rest.

Let us now set up a safeguard against an abuse of the doctrine of this essay respecting the three dispensation. If men can be saved by attaining perfection in any one of them, it may be inferred that we may take our choice. Not so. God control this matter. He allots our place of birth, our education, and surroundings. If it be a pagan country, under the starlight of natural religion, the dispensation of the Father, with no distinctive knowledge of Jesus Christ, we shall be required to be perfect according to the low standard of gentilism. The ground on which the heathen man will be condemned will not be the imperfectness of his life alone, but the fact that his life falls below his creed, poor as that may be. To him the Judge will say, "Ye knew your duty, but ye did it not. Ye had little right, but you shut your eyes and refused to use what you had." The moralist, living in Christendom, cannot plead the perfection of paganism. This is a standard far below his degree of light. The sunrise of Christ's incarnation is upon him, showing the path of Christian duty: love supreme to God in his Son, in addition to a perfect morality. Alas! How many will fail at this point? As Capernaum, blessed with the presence, sermons, and miracles of Christ, all misimproved, sinks down in the judgment day below Sodom and Gomorrah,m so will the impenitent of Christian lands, with the Bible in his hands, that lamp from off God's throne cast down to earth lighting up their habitations, making the way of Christian rectitude luminous as a path of light before their feet, sink down under a weight of guilt when the pagan nations shall rise up to condemn them.

Thus the nominal Christian who reads in the Acts of the Apostles of the dispensation of the Spirit more glorious than that of the Son of God, and hears from God's ambassador that it is his privilege and duty to be filled with the Spirit and hears the attestations of unimpeached witnesses that the blessed Spirit of adoption has certified to their pardon, renewed and purified their natures, cannot innocently reject the ministration of the Holy Spirit because it will cost him a painful effort of repentance, surrender, consecration, and faith to reach this high spiritual altitude. Formalism, ceremonialism, and mere orthodoxy, cannot save him.