Tract No. 19
On Arguing concerning the
Apostolical
Succession
{1} MEN
are sometimes disappointed with the proofs offered in behalf of some
important doctrines of our religion; such especially as the necessity of
Episcopal Ordination, in order to constitute a Minister of CHRIST. They consider these proofs to be not so
strong as they expected, or as they think desirable. Now such persons
should be asked, whether these arguments they speak of are in their
estimation weak as a guide to their own practice, or weak in controversy
with hardheaded and subtle disputants. Surely, as Bishop Butler has
convincingly shown, the faintest probabilities are strong enough to
determine our conduct in a matter of duty. If there be but a
reasonable likelihood of our pleasing CHRIST
more by keeping than by not keeping to the fellowship of the Apostolic
Ministry, this of course ought to be enough to lead those, who think
themselves moved to undertake the Sacred Office, to seek for a licence
to do so from it.
It is necessary to keep this truth distinctly in
view, because of the great temptation, that exists among us, to put it
out of sight. I do not mean the temptation, which results from
pride,—hardness of heart,—a profane disregard of the details and
lesser commandments of the Divine Law,—and other such like bad
principles of our nature, which are in the way of our honestly
confessing it. Besides these, there is a still more subtle temptation to
slight it, which will bear insisting on here, arising from an
over-desire to convince others, or, in other words, a desire to
out-argue others, a fear of seeming inconclusive and confused in our own
notions and arguments. Nothing, certainly, is more natural, when we hold
a truth strongly, than to wish to persuade others to embrace it also.
Nay, without reference to persuasion, nothing is more natural than {2}
to be dissatisfied in all cases with our own convictions of a principle
or opinion, nay suspicious of it, till we are able to set it down
clearly in words. We know, that, in all matters of thought, to write
down our meaning is one important means of clearing our minds. Till we
do so, we often do not know what we really hold, and what we do not
hold. And a cautious and accurate reasoner, when he has succeeded in
bringing the truth of any subject home to his mind, next begins to look
round about the view he has adopted, to consider what others will say to
it, and try to make it unexceptionable. At least we are led thus to
fortify our opinion, when it is actually attacked; and if we find we
cannot recommend it to the judgment of the assailant, at any rate we
endeavour to make him feel that it is to be respected. It is painful to
be thought a weak reasoner, even though we are sure in our minds that we
are not such.
Now, observe how these feelings will affect us, as
regards such arguments as were alluded to above; viz. such as are open
to exception, though they are sufficiently strong to determine our
conduct. A friend, who differs from us, asks for our reasons for our own
view. We state them, and he sifts them. He observes, that our
conclusions do not necessarily follow from our premises. E.g. to take
the argument for the Apostolical Succession derived from the ordination
of St. Paul and St. Barnabas (Acts xiii. 2, 3), he will argue, that
their ordination might have been an accidental rite, intended
merely to commission them for their Missionary journey, which followed
it, in Asia Minor; again, that St. Paul's direction to Timothy (1 Tim.
v. 22), to "lay hands suddenly on no man," may refer to
confirmation, not ordination.
We should reply (and most reasonably too), that, considering
the undeniable fact that ordination has ever been thought necessary
in the Church for the Ministerial Commission, our interpretation is the
most probable one, and therefore the safest to act upon; on which our
friend will think awhile, then shake his head, and say, that "at all
events this is an unsatisfactory mode of reasoning, that it does
not convince him, that he is desirous of clearer light," &c.
Now what is the consequence of such a discussion as
this on {3} ourselves? not to make us give up the doctrine, but
to make us afraid of urging it. We grow lukewarm about it; and,
with an appearance of judgment and caution (as the world will call it),
confess that "to rest the claims of our Clergy on an Apostolical Descent
is an unsafe and inexpedient line of argument; that it will not convince
men, the evidence not being sufficient; that it is not a practical way
of acting to insist upon it," &c.—whereas the utmost that need be
admitted is, that it is out of place to make it the subject of a
speculative dispute, and to argue about it on that abstract logical
platform which virtually excludes a reference to conduct and duty. And
indeed, it would be no unwise caution to bear about us, wherever we go,
that our first business, as Christians, is to address men as responsible
servants of CHRIST,
not as antagonists; and that it is but a secondary duty (though a duty)
to "refute the gainsayers."
And, as on the one hand it continually happens,
that those who are most skilled in debate are deficient in sound
practical piety, so on the other it may be profitable to us to reflect,
that doctrines, which we believe to be most true, and which are received
as such by the most profound and enlarged intellects, and which rest
upon the most irrefragable proofs, yet may be above our
disputative powers, and can be treated by us only with reference to our
conduct. And in this way, as in others, is fulfilled the saying of the
Apostle, that "the preaching of the Cross is to them that perish
foolishness; but unto us, who are saved, it is the power of GOD
… Where is the wise? where is the scribe? where is the disputer of
this world? hath not GOD
made foolish the wisdom of this world? ... The foolishness of GOD is wiser than men; and the weakness of GOD
is stronger than men." {4}
ON RELUCTANCE TO CONFESS THE
APOSTOLICAL SUCCESSION
IF
a Clergyman is quite convinced that the Apostolical Succession is lost,
then of course he is at liberty to turn his mind from the subject. But
if he is not quite sure of this, it surely is his duty seriously to
examine the question, and to make up his mind carefully and
deliberately. For if there be a chance of its being preserved to us,
there is a chance of his having had a momentous talent committed to him,
which he is burying in the earth.
It cannot be supposed that any serious man would
treat the subject scoffingly. If any one is tempted to do so, let him
remember the fearful words of the Apostle. "Esau, a profane person,
who for one morsel of meat, sold his birthright."
If any are afraid that to insist on their
commission will bring upon them ridicule, and diminish their usefulness,
let them ask themselves whether it be not cowardice to refuse to leave
the event to GOD.
It was the reproach of the men of Ephraim, that, though they were "harnessed
and carried bows," they "turned themselves back in the day of battle."
And if any there be, who take upon them to contrast
one doctrine of the Gospel with another, and preach those only which
they consider the more essential, let them consider our SAVIOUR'S words, "These things ought ye to have done, and not to
leave the other undone."
OXFORD,
Dec. 23, 1833.
[SIXTH EDITION.]
———————————————————————
These Tracts are continued in
Numbers, and sold at the price of 2d. for each sheet, or 7s. for 50
copies.
LONDON: PRINTED FOR
J. G. F. & J. RIVINGTON,
ST. PAUL'S CHURCH YARD, AND WATERLOO PLACE.
1840.
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