Page:Tracts for the Times Vol 1.djvu/178

 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 to 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 premisses. 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 ourselves? not to make us give up the doctrine, but to make us