THE DOCTRINE OF HOLINESS AS HELD BY THE PRIMITIVE CHURCH.

The Apostolic Age.

WE believe that we have fully verified the fact, that, according to the undivided testimony of the primitive Church up to the time of the Pelagian controversy (A.D. 400---430), the apostle, in Rom. vii. 5---25, describes the state and experience, not of a Christian, but, in the language of Augustine, "of a man who has never been under grace." We will now proceed to prove, what may be a matter of great interest to our readers, that during the period above designated, the doctrine of holiness, as now held and taught by the advocates of Higher Life, is the specific doctrine generally, if not universally, held by that Church. The term perfection, more perfectly than any we know of, represents the primitive doctrine on this subject. We shall trace the doctrine as we find it among the apostolic and primitive Fathers during the four centuries under consideration. Clement, Barnabas, Ignatius, Hermas, and Polycarp, were companions of the Apostles, and next to those of the latter, the writings of the former had place in the regard of the early Churches. From the Epistle of Clement to the Church of Corinth we make the following citations:---

"And being full of good designs, ye did with great readiness of mind, and with a religious confidence, stretch forth your hands to God Almighty: beseeching Him to be merciful unto you, if in anything ye had unwillingly sinned against Him."

In the judgment of Clement individuals, in that Church, did "live with a pure conscience," that is, with conscious conformity to all the known will of God. Again, "Ye were sincere and without offence towards each other." But Moses said, "Not so, Lord, forgive now this people their sin, or if Thou wilt not, blot me out of the book of the living." O admirable charity! O insuperable perfection !

From the Epistle of Barnabas we cite the following passages:---

"I gave diligence to write in few words, that, together with your faith, your knowledge might be perfect."

Again:---

"But how does He dwell in us? The word of His faith, the calling of His promise, the wisdom of His righteous judgments, the commands of His doctrines. He Himself prophesies within us, He Himself dwelleth in us, and openeth to us who were in bondage of death the gate of our temple---that is, the mouth of wisdom---having given repentance unto us: and by this means has brought us to be an incorruptible temple."

In his Epistle to the Church at Ephesus, Ignatius uses the following language:---

"Being followers of God, and stirring up yourselves by the blood of Christ, ye have perfectly accomplished the work that was connatural unto you."

Again:--- "They that are of the flesh cannot do the works of the Spirit, neither they that are of the Spirit the works of the flesh. As he that has faith cannot be an infidel, nor he that is an infidel have faith. But even those things that ye do according to the flesh are spiritual, forasmuch as ye do all things in Jesus Christ.

"Ye are, therefore, with all your companions in the same journey, full of God; His spiritual temples, full of Christ, full of holiness; adorned in all things with the commands of Christ. In whom also I rejoice that I have been thought worthy by this present epistle to converse, and joy together with you; that with respect to the other life, ye love nothing but God only.

"That so no herb of the devil may be found in you; but ye may remain in all holiness and sobriety both of body and spirit in Christ Jesus."

Again:---

"Of all which nothing is hid from you, if ye have perfect faith and charity in Christ Jesus, which are the begnning and end of life."

"No man, professing a true faith, sinneth: neither does he who has charity hate any."

In his epistle to another Church, he says:---

"For inasmuch as ye are perfect yourselves, ye ought to think those things that are perfect. For when you are are desirous to do well, God is ready to enable you thereunto."

In his epistle to the Church at Philippi, Polycarp thus writes:---

"Into which (the Epistle of Paul), if you look, you will be able to edify yourselves in the faith that has been delivered unto you, which is the mother of us all, being followed with hope, and led on by a general love both towards God and towards Christ, and towards our neighbour. For if any man has these things, he has fulfilled the law of righteousness, for he that has charity is far from all sin."

The work entitled "The Shepherd of Hermas" is one of the very earliest and most highly-esteemed in the primitive Church of all the writings that appeared after the Apostles left the world. It was quoted as of the very highest authority, after the Scriptures, by such individuals as Irenaeus, Athanasius, Origen, Eusebius, and Hierom. The work is in the form of a dialogue between a shepherd and angel visitant and instructor, the angel of the Covenant. The following lengthy extract from this work will well repay an attentive perusal, not only on account of the light which it throws upon our present inquiries, but also upon the way of holiness by faith as taught in the Apostolic Church:---

"And when he had fulfilled these twelve commands, he said unto me, 'Thou hast now these commands, walk in them, and exhort those that hear them that they repent, and that they keep their repentance pure all the remaining days of their life. And fulfil diligently this ministry which I commit to thee, and thou shalt receive great advantage by it; and shalt find favour with all such as shall believe thy words. For I am with thee, and will force them to believe.' And I said unto him, 'Sir, these commands are great and excellent, and able to cheer the heart of that man that shall be able to keep them. But, sir, I cannot tell whether they can be observed by any man.' He answered, 'Thou shalt easily keep these commands, and they shall not be hard; howbeit, if thou shalt suffer it once to enter into thy heart that they cannot be kept by any one, thou shalt not fulfil them. But now, I say unto thee, if thou shalt not observe these commands, but shall neglect them, thou shalt not be saved, nor thy children, nor thy house.'

"These things he spake very angrily unto me, inasmuch that he greatly affrighted me. For he changed his countenance so that a man could not bear his anger. And when he saw me altogether troubled and confounded, he began to speak more moderately and cheerfully, saying, 'Oh, foolish, and without understanding, unconstant, not knowing the majesty of God, how great and wonderful He is who created the world for man, and bath made every creature subject to him, and given him all power that he should be able to fulfil all these commands. He is able,' said he, 'to fulfil all these commands, who has the Lord in his heart; but they who have the Lord only in their mouths, and their heart is hardened, and they are far from the Lord, to such persons these commands are hard and difficult. Put, therefore, ye that are empty and light in the faith, the Lord God in your hearts; and ye shall perceive how that nothing is more easy than these commands, nor more pleasant, nor more gentle and holy. And turn yourselves to the Lord your God, and forsake the devil and his pleasures, because they are evil, and bitter, and impure. And fear not the devil, because he has no power over you. For I am with you, the messenger of repentance, who have the dominion over him. The devil doth indeed affright men, but his terror is vain. Wherefore fear him not, and he will flee from you.' And I said unto him---' Sir, hear me speak a few words unto you.' He answered---' Say on.' 'A man indeed desires to keep the Commandments of God; and there is no one but what prays unto God, that he may be able to keep His Commandments. But the devil is hard, and by power rules over the servants of God.' And he said, 'He cannot rule over the servants of God who trust in Him with all their hearts. The devil may strive, but he cannot overcome them. For if ye resist him, he will flee away with confusion from you. But they that are not full in the faith fear the devil as if he had some great power. For the devil tries the servants of God; and if he finds them empty he destroys them. For as a man, when he fills up vessels with good wine, and among them puts a few vessels half full, and comes to try and taste of the vessels, doth not try those that are full, because he knows that they are good; but tastes those that are half full, lest they should grow sour, for vessels half full soon grow sour, and lose the taste of wine; so the devil comes to the servants of God to try them. They that are full of faith resist him stoutly, and he departs from them, because he finds no place where to enter into them; then he goes to those that are not full of faith, and because he has place of entrance he goes into them, and does what he will with them, and they become his servants. But I, the messenger of repentance, say unto you, Fear not the devil. For I am sent unto you that I may be with you, as many as shall repent with your whole heart, and that I may confirm you in the faith. Believe, therefore, ye who by reason of your transgressions have forgot God, and your own salvation; and, adding to your sins, have made your life very heavy, that if ye shall turn to the Lord with your whole hearts, and shall serve Him according to His will, He will heal you of your former sins, and ye shall have dominion over all the works of the devil. Be not then afraid in the least of his threatenings, for they are without force, as the nerves of a dead man. But hearken unto me, and fear the Lord Almighty, who is able to save and destroy you; and keep His commands, that ye may live unto God.' And I said unto him, 'Sir, I am now confirmed in all the commands of the Lord whilst that you are with me; and I know that you will break all the power of the devil, and we also shall overcome him if we shall be able, through the help of the Lord, to keep these commands which you have delivered.' 'Thou shalt keep them,' said he, 'if thou shalt purify thy heart towards the Lord. And all they also shall keep them who shall cleanse their hearts from the vain desires of the present world, and shall live unto God."

In none of the writings of any of these apostolic Fathers do we find it hinted that believers are expected to sin, and do sin, "daily in thought, word, and deed." On the other hand, the entertaining of such a thought is repudiated and reprobated, as one of the most dangerous errors that can have place in the mind. The same method of sanctification, namely, "sanctification by faith," is most clearly and specifically set forth in their writings. Everywhere in these writings we meet with the great truth, that "we are complete in Him," and "can do all things through Christ, which strengtheneth us." The teachings in the Oxford and Brighton Conferences, and in all Conferences on Scriptural Holiness, are but repetitions of the fundamental teachings of these apostolic Fathers.

The Post-apostolic Age.

In giving the views of the primitive Church in the post-apostolic age, in respect to the doctrine of sanctification by faith, we will first refer to the sentiments which obtained at the time of the controversy between Augustine and Pelagius. We must bear in mind that very little difference of opinion obtained between these individuals on this subject. This is fully evident from Augustine's own statements. "We should not," he says,---and we commend his admonition to the consideration of those who oppose the same doctrine now,---" We should not with inconsiderate heat oppose those who maintain that man may be without sin in this life. For if we deny the possibility we detract from the free will of man who voluntarily desires this, or from the power or mercy of God, which effects it by His aid." "If I also allow," he says again, "that some have been, or are, without sin, still I maintain that in no other way are they, or have they been able to be so, but by being justified by the Grace of God through Jesus Christ our Lord, who was crucified." In respect to the mother of Jesus, "he always held it improper and contrary to the reverence due to Jesus to speak of the sin of Mary." "We know not," he says, "but grace was given her wholly to vanquish sin, who was worthy to conceive and bear Him who knew no sin." "I know," he says, speaking upon the same subject, "this is the opinion of some, whose opinion I dare not censure, though I cannot defend it." in another place he refers to the celebrated teacher, Ambrose, as holding this doctrine.

In the year 415 a council was held at Diospolis (Lydda), a council constituted of fourteen bishops from in and around Palestine, a council called to determine the orthodoxy of Pelagius. This council was called by three opposers of this individual, viz. Heron, Lazarus, and Crosius, who called it with the hope of securing the condemnation of the accused. From the records of the council we make the following citations:---

"Charge VII., Pelagius has said a man may be without sin if he will.

"Pelagius: I have indeed said that a man may be without sin, and keep God's commands if he will. For this ability God has given him. But I have never said that any one can be found, from infancy to old age, who has never sinned; but being converted from sin he can, by his own labour and God's grace, be without sin; still he is not by this immutable for the future.

"Synod: As Pelagius has now correctly answered that man, by God's aid and grace, may be without sin, let him also answer to other points."

We must bear in mind that this was one of the most influential councils called in that age. Soon after this convocation, "Bishop John, of Jerusalem, reproached Crosius for teaching that man cannot be without sin even by God's aid and grace." In neither of the four councils subsequently held to try the orthodoxy of Pelagius and his disciple Coelestius, were either of them censured at all for holding this doctrine, while, in two of the most influential of them, their orthodoxy on these and kindred doctrines were specifically affirmed. These facts evince the prevailing sentiment of the Church in favour of the doctrine at that time.

Of all the Fathers after the apostolic age, and prior to the year 400, none were held in more universal esteem, and had a more widely extended influence, than Chrysostom and Athanasius. On this subject their judgments are most explicitly pronounced, and as far as history reveals facts, their views were uncontradicted. Athanasius expresses the absolute conviction that there had been "many in the Church who were free from all sin." He wrote the life of St. Anthony as an example of one who had been thus saved, and had unqualifiedly lived a Christian life, which was "with out spot and blameless." Chrysostom, speaking of that memoir, says, that "it holds forth all that the commands of Christ demand." In his commentary on Gal. ii. 20, Chrysostom says, "By saying 'Christ liveth in me,' he means nothing is done by me, which Christ disapproves." We cite more at length his comment on I Cor. iv. 16, "Wherefore I beseech you, be ye followers of me," and also (xi. I), "Be ye followers of me, even as I am of Christ." Astonishing! How great is our teacher's boldness of speech! How highly finished the image when he can exhort others hereunto, not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, Tell me not "I am not able to imitate thee," for the difference between me and you is not so great as between Christ and me, and yet I have imitated Him.

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all to the one point. "Be ye followers of God," are his words; but in this place, since his discourse was addressed to weak persons, he puts himself in the way. And besides, too, he signifies that it is possible even thus to follow Christ, " for he who copies the perfect impression of the seal, copies the original model."

To no candid mind can the meaning of the above extracts be a matter of doubt. Chrysostom undeniably believed that Paul, as living in Christ, and Christ living in him, "did nothing which Christ disapproves," and meant in the above passage to affirm the fact. Chrysostom meant also to affirm that all believers may be saved from all sin, because that the weakest could fully copy or follow Paul, who was in his life and character "a perfect impression" of the life and character of Christ.

Athanasius not only maintained that there were "many in the Church who were saved from all sin," but that there were others who had---a great error---attained to "angelic perfection." To understand the meaning of such words, we would state that one or two centuries after the Apostles the Christian virtues were divided into two classes---those absolutely required of all as duties, the non-performance of which was sin; and others not thus required, but most highly commended. The former class of principles were called "precepts," the latter "counsels." Those who, by grace, performed all required duties were free from all sin. Those who found grace thus to obey, and from love to Christ and His cause denied themselves of things lawful and right, such as marriage, not only were saved from all sin, but attained to angelic perfection, a form of perfection, in the language of Athanasius, "above law." Speaking of this latter class of believers, Athanasius says: "The Son of God made man for us, and having abolished death, and having liberated our race from the servitude of corruption, bath, besides other gifts, granted to us to have on earth an image of the sanctity of angels." "Nowhere, truly," he adds, "except among us as Christians, is this holy and heavenly profession fully borne out and perfected." To this fact he then appeals, as proof of the divinity of Christianity. Language precisely similar to the above, and almost the same words are employed by such writers as Chrysostom and Tertullian, to express the same doctrine. "Should any one among men," says Chrysostom, for example, "become as virtuous as an angel, that man is in a far higher degree superior to thee (the man of the world) than an angel is." "Because the angel has his home far above thee in distance, and dwelleth in heaven; whereas this man is living and conversing with thee, and giving an impulse to thy emulation." "And there is such a thing as an angel, too, even among men." We here find the welling-out of a great error, that which finally transformed itself into the Popish Dogma of Supererogation. We find, at the same time, undeniable proof of the general, if not universal, prevalence of the great doctrine, that "by God's aid and grace," believers may he "saved from all sin."

We adduce now the testimony of but one other of the primitive writers, Justin Martyr, who, in his early youth ---was personally acquainted with Polycarp and other of the apostolic Fathers. In his apology to the Emperor Marcus Aurelius, A.D. 162, he declares that he could "point out many men, as well as women, who, having followed the Christian institute from their earliest years, had remained to an advanced age, sixty or seventy years, incorrupt." Justin Martyr is here speaking of that form of power which peculiarises the Gospel, and distinguishes it from all other religions and forms of belief, the power of moral and spiritual renovation, the power to save from all sin.

Beginning, then, with the apostolic, and advancing down through the entire martyr age, we find this doctrine of Sanctification by Faith omnipresent in the Churches, and omnipresent in this one form---that "man by God's aid and grace, can be without sin." Not until after the year 400 does there appear to have been any controversy in the Churches upon the subject. This doctrine, like the primitive exposition of Rom. vii., was everywhere the accepted doctrine, and was proclaimed as the crowning glory of "the glorious Gospel of the blessed God." Among the apostolic Fathers and their immediate successors, while we find this doctrine omnipresent, we find no trace whatever of that great error which afterwards arose, the error, not that "by God's aid and grace we can be saved from all sin," but that some have attained to a form of "perfection above law." This doctrine of Sanctification by Faith, of Salvation from all sin in this life, through Christ in us, the hope of glory, and the power of the eternal Spirit, has, as a stream of light, passed down from the Apostles through the ages, has been embraced and proclaimed by the holiest men and women the Church has ever known, and in our day has lifted its Divine form before the Churches throughout Christendom as "the rising of the Sun of righteousness with healing in His wings." It devolves upon those to whom God has committed the responsibility of leading the Church, as, "she walks in the light," while they teach nothing which "limits the Holy One," to guard carefully against any errors which "corrupt the Word of God."