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 this be the case, then the validity of ordination even with them rests on a succession; and is it not plain that they ought to trace that succession to the Apostles? Else, why are they ordained at all? And, any how, if their Ministers have a Commission, who derive it from private men, much more do the Ministers of our Church, who actually do derive it from the Apostles. Surely those who dissent from the Church have invented an ordinance, as they themselves must allow; whereas Churchmen, whether rightly or wrongly, still maintain their succession not to be an invention, but to be 's ordinance. If Dissenters say, that order requires there should be some such succession, this is true, indeed, but still it is only a testimony to the mercy of, in having, as Churchmen maintain, given us such a succession. And this is all it shows; it does nothing for them; for, their succession, not professing to come from God, has no power to restrain any fanatic from setting up to preach of his own will, and a people with itching ears choosing for themselves a teacher. It does but witness to a need, without supplying it.

4. I have now given some slight suggestions by way of evidence for the doctrine of the Apostolical Succession, from Scripture, the nature of the case, and the conduct of Dissenters. Let me add a word on the usage of the Primitive Church. We know that the Succession of Bishops, and ordination from them, was the invariable doctrine and rule of the early Christians. Is it not utterly inconceivable, that this rule should have prevailed from the first age, everywhere, and without exception, had it not been given them by the Apostles?

But here we are met by the objection, on which I propose to make a few remarks, that, though it is true there was a continual Succession of pastors and teachers in the early Church who had a divine commission, yet that no Protestants can have it; that we gave it up, when our communion ceased with Rome, in which Church it still remains; or, at least, that no Protestant can plead it without condemning the Reformation itself, for that our own predecessors then revolted and separated from those spiritual pastors, who, according to our principles, then had the commission of.

Our reply to this is a flat denial of the alleged facts on which it rests. The English Church did not revolt from those who in