

credit



Transcribed from the 1847 Joseph Masters edition by David Price, email
ccx074@pglaf.org





                      On the Apostolical Succession.


                                * * * * *

                           PAROCHIAL LECTURES.

                            (_SECOND SERIES_.)

                                * * * * *

                                    BY
                         WILLIAM J. IRONS, B.D.,
           INCUMBENT OF THE HOLY TRINITY, BROMPTON, MIDDLESEX.

                                * * * * *

                                * * * * *

                                * * * * *

                                 LONDON:
                  JOSEPH MASTERS, 33, ALDERSGATE STREET.
                               MDCCCXLVII.

                                * * * * *

                                    TO

                       EDWARD BOUVERIE PUSEY, D.D.

                      (LATE FELLOW OF ORIEL COLLEGE)

                         CANON OF CHRIST CHURCH,

                      AND REGIUS PROFESSOR OF HEBREW

                       IN THE UNIVERSITY OF OXFORD;

                               THIS VOLUME

                           (BY HIS PERMISSION)

                    IS PRESENTED; WITH A DEEP FEELING

                        OF THE AUTHOR'S OBLIGATION

                                  TO HIM

              FOR THE BLESSINGS OF HIS LEARNED INSTRUCTION,

                          HIS CHRISTIAN EXAMPLE,

                        AND HIS HONEST FRIENDSHIP.




PREFACE.


VERY little needs to be said to introduce these Lectures to the reader.
They were delivered in Advent last, at Saint Mary's, Newington; and there
is the same reason for publishing, which there then was for writing and
preaching them.  I desire to assist, as far as I am able, those who are
seeking to clear and define their thoughts, respecting the origin,
nature, and power of the Christian Ministry.  I have aimed only at
plainness and fairness in the statement of the argument; and have adopted
that arrangement of the subject, in which, as far as I can judge, it
originally came before my own mind.

In the Dedication of this Volume to the Regius Professor of Hebrew at
Oxford, I have acknowledged my great obligation to him for the
instruction which I hope I have derived from his writings--an
acknowledgment which, happily, I am so far from being singular in making,
that I suppose every one who has studied them, might make the same
statement.  But it is right that I should say, that as I have not learned
a lesson by rote, but, from the first, thought patiently and freely for
myself, so the Public must not consider the Professor answerable for
every opinion which I may have expressed.  And it may be well also to
add, that the general doctrine here set forth is not hastily taken up on
any man's authority; but was maintained by the writer, both in private
and public, as many will bear witness, long before he had the happiness
and advantage of being acquainted with the works, or characters, of the
present leading Divines of the University of Oxford.

_St. Peter's_, _Walworth_, _Surrey_.




CONTENTS.

                                                                  PAGE
                              LECTURE I.

                            THE DOCTRINE.
The Method of the Argument--Importance of a                          1
Ministry--Scriptural aspect of the subject--Apostolical
language concerning it--Compared with the Modern--What the
safe inference--The original Ministry possibly still
exists--And if so, what constitutes a Ministry--Scripture
Language--Compared with Popular and Modern notions--Theory
of the Inward Call--Erastian theory--The Common principle
of all such Theories--Illustrated--The Catholic DOCTRINE of
the Ministry--Compared with the Modern, and with
Scripture--The Continuance of the Ministry--DOCTRINE of the
SUCCESSION stated and explained--Reasons for the present
Inquiry
                             LECTURE II.

                            THE EVIDENCE.
Importance of not hastily prejudging--Argued from the         41
parallel case of the Jewish Church--Necessity of
considering the Evidence for the SUCCESSION--Evidence of
Scripture, how far Important--Historical Evidence--Popular
Difficulties--A General reply.--On Evidence--Popular
Notions--The expected Evidence of the
SUCCESSION--Illustrated by a parallel case--Impossible--And
even if attainable, not satisfactory--What kind and amount
of Evidence should be looked for--Parallels of
Evidence--For the Scriptures--The Sacraments, and the
Ministry of the Church--On what Evidence the Common People
must of necessity receive the Bible--And the Apostolic
Church--Literary Evidence of the Bible, difficult--And of
the SUCCESSION--Analysis of it, Theoretical and
Historical--Accumulation of the Evidence--Moral
Certainty--Conclusion
                             LECTURE III.

                           THE OBJECTIONS.
Necessity of considering OBJECTIONS--Classification of              69
them--(1.)  As connected with the FACT of the Succession,
and its Consequences.--(2.)  And the DOCTRINE, and its
Consequences.

(1.)  General Corruption--Idolatry--Schism--Infringement of
Private Judgment--Popery and Superstition.

(2.)  Judaistic
Doctrine--Carnality--Technicality--Scriptural
Uncertainty--Exclusiveness--Uncharitableness--Unchurching
other Protestants--among whom may be seen many Evidences of
God's Blessing and Religious Success--Explanation.

Catholic Charity--Theoretical and Practical--Review
                             LECTURE IV.

                             THE SUMMARY.
The Summary--Mistakes of the Ideality of                           109
Christianity--Erroneous popular Notions and
Arguments--Contrast of Rationalist and Catholic
theories--Comparison--And with Scripture--Analytical Review
of the Catholic Religion, illustrating the Doctrine of the
Ministry--Synthetical View of the same--Conclusion
NOTES                                                              145

I.
THE DOCTRINE.


FROM THE EPISTLE. {1}--"How, then, shall they call on HIM in Whom they
have not believed?--and, How shall they believe in Him of Whom they have
not heard?--and, How shall they hear without a preacher?--and, How shall
they preach except they be SENT?"--ROMANS x. 14.

AT this season of preparation for the ADVENT, the Apostolical Ministry is
one of the subjects especially brought before us by the CHURCH, as
doubtless peculiarly calculated to fit our minds for the right reception
and reverent contemplation of our SAVIOUR'S first and second Coming.  It
would be needless to enlarge on the suitability of the Epistle selected
for this Introductory Festival, opening and leading the way, as it does,
to those of the whole "glorious company of the Apostles."  We can
scarcely read the passage now quoted, without recognizing at once much of
its appropriateness.  It contains a brief vindication both of the moral
necessity and the Divine authority of the Christian Ministry; and so
plainly, that, to some extent, all must perceive it.  But it may be
highly profitable to us to draw out and examine with attention the
subject, which St. Paul thus lays before us in epitome only; concerning
which we know that there is much diversity of thinking among professing
Christians, and, consequently, great danger of wrong thinking.

It is too much the practice of modern theologians to refer to the New
Testament, almost as if it were a book of aphorisms; and so, when a
quotation is made therefrom, it seems to be inquired, what meaning it
will _bear_; or what use can be _made_ of it; rather than, what meaning
it _must_ have had in such a connection; or what use _must_ have been
intended, under such circumstances.  And hence has resulted this fatal
consequence, that the apostolic writings are commonly interpreted by
modern opinions, instead of modern opinions being tested by the apostolic
writings.  There is but too painful evidence of this, in the manner in
which some men set about "proving" their peculiar system by the
Scriptures; evidently assuming from the first that their system is
_right_, and so (unconsciously, we trust,) sorting and arranging the
"best texts" to establish it.  Surely an attempt to treat any other
ancient book as the Holy Scriptures are thus treated, would not be borne
with.  Suppose, for example, any disciple of the schools of the modern
scepticism should attempt to show, from selected passages of some leading
treatise of ancient philosophy, that his own opinions precisely coincided
with those of the sage from whom he was quoting; it is evident that he
would hereby deceive no one but himself.  On a reference to the treatise
in question, it would be at once apparent, that it was written by one who
held opinions widely different from the modern.  Now since, among
Christians, there is an universal appeal to the Scriptures, would it not
be a rational method of testing the opinions of any of the various
classes among us, to inquire, whether it is likely that such writings
_would_ have proceeded from the pens of men holding such and such
opinions?  Might we not thus arrive at as sure a conclusion,
notwithstanding all arguments from texts and passages, that some
nominally Christian opinions now received, were not the opinions of the
sacred writers--as that the opinions of Locke were not the opinions of
the ancient Epicureans, notwithstanding the coincidences that might be
found?  And if it should be seen that any class of opinions exactly
harmonizes with the literal writings of the Apostles, so that we may
imagine the men who held them to have naturally written what the Apostles
wrote; then, should we not have a highly probable argument for the
Scriptural character of those opinions?  Such an argument will in some
degree pervade these Lectures.

Few, perhaps, will fail to perceive some wide difference between that
state of mind which is implied by our popular Christianity, and that
which is implied by the Apostolic Epistles.  The complete unworldliness,
the quiet, elevated self-denial, the earnest humility, the obedience on
the one hand and authority on the other, which are the evident
characteristics of practical Christianity as it appears in the inspired
records, are strikingly different from all which we see now in our
popular religion; and may at times well suggest the fear that we may have
lost much of that faith which the first Christians possessed.  And in no
particular is this difference more remarkably seen, than in the language
held respecting the MINISTRY of the CHURCH; which from its undeniable
importance deserves no light consideration.  Of course it may be said,
that much of the difference of tone respecting the Ministry may be
ascribed to the "cessation of apostolic authority strictly so called."
But however this be, which we pass for the present, it is apparent to
all, that there _is_ a difference: and so, men attempt to "account for
the fact," rather than deny it.  To account, for example, for the
"magnified importance" plainly attributed in Holy Scripture to the living
voice of an APOSTOLIC MINISTRY, above and beyond, and often without
reference to other means of Christian instruction.  Not only the plea
just mentioned, but other similar ones are urged, as the "change of
circumstances," the "alteration in the times," and the like, to account
for the fact.  How dangerous all such arguments and evasions are, to
those who seek a religion exactly, or as nearly as possible, such as the
first Christians had, needs scarcely to be urged on any thoughtful mind.
For after all these suppositions and reasonings, it will still remain
very possible that THE MINISTRY first Divinely set up in the CHURCH, was
_not_ intended essentially to change with the changing circumstances of
this world; very possible that this might have been given as one
permanent if not paramount means of grace for mankind, notwithstanding
the subsequent introduction of other means, however efficacious and
invaluable.  And then, the actually existing ministry, its historical
continuity, its unconcealed pretensions, are facts not to be lightly set
aside when viewed in connection with this possibility only; even if it
were nothing more.  How much of Apostolical grace is lost from the
ministry, it may be impossible to say; but so also it would be equally
impossible to say how much is retained.  Hence, it must ever remain the
_safest_ course for a Christian man to adhere to an Apostolically
descended Ministry.  Let us not pass too hastily from these thoughts; let
us follow them out, into minuter detail; in order to enter into the state
of mind apparently implied by language such as that in the passage, for
instance, which constitutes our text.





***