It is of great practical importance that we should get a just idea of what our freedom consists in. There are men who, under the impulse of a purely materialist science, declare the sense of moral freedom to be an illusion. This is of course a gross error. But what has largely played into the hands of this error is the exaggerated idea of human freedom which is ordinarily current, an idea which can only be held by ignoring our true and necessary dependence and limitation. It is this that we need to have brought home to us. There is an admirable story among George Crabbe's Tales, called 'The Gentleman Farmer.' The hero starts in life resolved that he will not put up with any bondage. The orthodox clergyman, the orthodox physician, and orthodox matrimony--all these alike represent social bondage in different forms, and he will have none of them. So he starts on a career of 'unchartered freedom,' 'To prove that _he alone was king of him_.' And the last scene of all represents him the weak slave of his mistress, a quack doctor, and a revivalist--'which things are an allegory.' {234} 2. The phrase 'a form' or 'pattern of teaching,' is interesting. It suggests the idea of the Church as holding a 'pattern of sound words[4],' a definite body of instruction, which is to form the life of each person who gives himself over to her loving discipline. Christian faith is not a formless impulse; it is self-surrender to a corporate life ruled on a definite model of religious and moral teaching. What St. Paul has here chiefly in mind is moral teaching. But the moral teaching was inseparable from religious facts and motives. Nor is it difficult to ascertain from the allusions of the New Testament what the subjects were in which the first Christians were orally instructed, or, in other words, what constituted 'the tradition' which lies behind the written books of the New Testament. It comprised instruction in (1) the facts of our Lord's life, death, and resurrection[5]; (2) the meaning of sacred rites--baptism, laying on of hands, eucharist[6]--including the Lord's Prayer[7]; (3) the moral duties of 'the way,' and the doctrine 'of the resurrection of {235} the dead and of eternal judgement[8]'; (4) the meaning of 'the Name of the Father, and of the Son, and of the Holy Ghost[9].' On all these subjects the books of the New Testament do not give the primary instruction, but imply that it has been already given. 3. The word rendered 'sanctification' (vers. 19, 22) is one which needs to have its primitive force restored to it[10]. The 'saint' is the person set apart for the worship and service of God. What is here translated 'sanctification' means literally (1) 'the process of being made fit for such worship and service,' that is, consecration as of a priest; or (2) by a slight transition of meaning, the result of such consecration, i.e. 'holiness.'