The idea of disbelieving, or criticizing the great doctrines of the faith, from the nature of the case, would scarcely occur to the primitive Christians. These doctrines were the subject of an Apostolical Tradition; they were the very truths which had been lately revealed to mankind. They had been committed to the Church’s keeping, and were dispensed by her to those who sought them, as a favour. They were facts, not opinions. To come to the Church was all one with expressing a readiness to receive her teaching; to hesitate to believe, after coming for the sake of believing, would be an inconsistency too rare to require a special provision against the chance of it.

It was sufficient to meet the evil as it arose: the power of excommunication and deposition was in the hands of the ecclesiastical authorities, and ... was used impartially. Yet, in the matter of fact, such instances of contumacy were comparatively rare; and the Ante-Nicene heresies were in many instances the innovations of those who had never been in the Church, or who had already been expelled from it.

We have some difficulty in putting ourselves into the situation of Christians in those times, from the circumstance that the Holy Scriptures are now our sole means of satisfying ourselves on points of doctrine. Thus, every one who comes to the Church considers himself entitled to judge and decide individually upon its creed. But in that primitive age, the Apostolical Tradition, that is, the Creed, was practically the chief source of instruction, especially considering the obscurities of Scripture; and being withdrawn from public view, it could not be subjected to the degradation of a comparison, on the part of inquirers and half-Christians, with those written documents which are vouchsafed to us from the same inspired authorities.

As for the baptized and incorporate members of the Church, they of course had the privilege of comparing the written and the oral tradition, and might exercise it as profitably as in comparing and harmonizing Scripture with itself. But before baptism, the systematic knowledge was withheld; and without it, Scripture, instead of being the source of instruction on the doctrines of the Trinity and Incarnation, was scarcely more than a sealed book, needing an interpretation, amply and powerfully as it served the purpose of proving those doctrines, when they were once disclosed.

And so much on the reluctance of the primitive Fathers to publish creeds, on the ground that the knowledge of Christian doctrines was a privilege reserved for those who were baptized, and in no sense a subject of hesitation and dispute.—It may be added, that the very love of power, which in every age will sway the bulk of those who are exposed to the temptation of it, and ecclesiastics in the number, would indispose them to innovate upon a principle which made themselves the especial guardians of revealed truth.

Their backwardness proceeded also from a profound reverence for the sacred mysteries of which they were the dispensers. Here they present us with the true exhibition of that pious sensitiveness which the heathen had conceived, but could not justly execute. The latter had their mysteries, but their rude attempts were superseded by the divine discipline of the Gospel, which here acted in the office which is peculiarly its own, rectifying, combining, and completing the inventions of uninstructed nature. If the early Church regarded the very knowledge of the truth as a fearful privilege, much more did it regard that truth itself as glorious and awful; and scarcely conversing about it to her children, shrank from the impiety of subjecting it to the hard gaze of the multitude.

We still pray, in the Confirmation service, for those who are introduced into the full privileges of the Christian covenant, that they may be “filled with the spirit of God’s holy fear;” but the meaning and practical results of deep-seated religious reverence were far better understood in the primitive times than now, when the infidelity of the world has corrupted the Church. Now, we allow ourselves publicly to canvass the most solemn truths in a careless or fiercely argumentative way; truths, which it is as useless as it is unseemly to discuss in public, as being attainable only by the sober and watchful, by slow degrees, with dependence on the Giver of wisdom, and with strict obedience to the light which has already been granted.

Then, they would scarcely express in writing, what is now not only preached to the mixed crowds who frequent our churches, but circulated in print among all ranks and classes of the unclean and the profane, and pressed upon all who choose to purchase it. Nay, so perplexed is the present state of things, that the Church is obliged to change her course of acting, after the spirit of the alteration made at Nicæa, and unwillingly to take part in the theological discussions of the day, as a man crushes venomous creatures of necessity, powerful to do it, but loathing the employment.

Arians of the Fourth Century Chapter 2

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