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purpose) make that which before was Invalid, to become as Valid as Conforming to the Di vine Institution it felf would have made it.

VI. He that knows to do good, and does it not, to him it is Sin; and a Continuance in Sin, can bring no Supernatural Benefit or Advantage.

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PROPOSITION I

Every Effential Part of a Divine Pofitive Inftitution of Religion, is of Equal Obligation and Neceffity to us.

DEMONSTRATION. This is evident,

Firft, from the very Nature of such an Inftitution, which (by Definition 1.) has no intrinfick excellency, or moral Virtue to oblige us to obferve it, till the Divine Command lays that neceffity upon us; fo that now we are oblig'd only by virtue of the Authority Com manding; which being but One, (i. e. That of God) muft neceffarily reach to every Effential Part of the Inftitution, and thereby make them all of equal Authority and equally neceffary and obliging to us; because they are every one of the fame Nature as the Inftitution it self (by Axiom 1.) And

Secondly,

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Secondly, This is further evident (from Definition 2.) fince we are conftantly bound to obferve every fuch Effential Part as long as the Inftitution it felf shall have any Force or Virtue. Therefore, fince every one of these Parts have but one Authority, without any Inherent Virtue feparate there from; and are alfo binding as long as the Inftitution shall last; it muft needs be certain, that they are all of equal Obligation and Neceffity to us. But this is fo very plain at the firft Propofal, to all Intelli, gent Perfons, that it hardly deferves the Name of a Propofition to be Demonftrated; and therefore I fhall not lofe more time about it,

COROLLARY.

HENCE it follows, that as no Human Authority can difpenfe with any Divine Pofitive Inftitution (Axiom 3,) so neither can they give any Superiority of Excellency, or Neceffity to one Effential Part thereof more than to another, becaufe, they are all equally neceffary and obliging; and have their whole Force and Energy merely from the Divine Command.

PROPOSITION II.

Whosoever justly efteems an Act (faid to be done in purfuance of a Divine Pofitive Infitution) to be wholly Null and Invalid for

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want of one Effential Part of that Inftitution, ought allo to acknowledge, that fuch an Act is as much Null and Void, when it wants but any other One Effential Part of the fame Inftitu

tion.

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DEMON. For he can reasonably judge that Act to be Invalid, only because it is unlawful, or contrary to the Inftitution; (Axiom 4.) So that, the want of that Effential Part being unlawful, he thence concludes the Invalidity of the Act: Now, forafmuch as all the Effential Parts of the Inftitution are of equal Authority and Neceffity to us (by the foregoing Propofition,) it must neceffarily fellow, that the Omiffion of any one of them will be equally Unlawful or Invalid; and conféquently fuch a Deficient Act, as wants any one of thofe Effential Parts, being by him by him juftly esteem'd Invalid, ought also for the fame Reafon to be esteem'd as much Invalid, when he knows it to want but any other One Effential Part of the fame Inftitution: Which was the thing to be prov'd.DNJOV

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COROLLARY.

HENCE it unavoidably fill invalidity,

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there can be no fuch Thing as a Partial Invalidity, thro' the Omiffion of any Effential Part of a Divine Pofitive Inftitution: For, if the Act be wholly Null for want of one fuch Part, it must be alfo entirely Void for the want of any

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other, by reason of the Equal Authority and Neceffity of every Essential Pärt.

PROPOSITION III.

He who knows himself bound to conform to a Divine Positive Inftitution in all its Effential Parts, and is convinc'd that he has not fo far conform'd; can have no juft Grounds to expect the Supernatural Benefits annex'd to that Inftitution, till he has done his utmost for the Obtaining of them, by endeavouring an Entire Conformity to every Effential Part of the faid Inftitution.

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Demon. This wants but little Proof: For thus entirely to obey the Inftitution, is certainly good, and he who knows this, and does it not, to him it is Sin; (Axiom 6.) which if he continues in, no Supernatural Advantage can accrue to him thereby, (by the fame Axiom) much lefs thofe Benefits an nex'd to the Obfervance of the Inftitution; And confequently, he ought to do his utmost for the Obtaining of them, by endeavouring, c. as was to be demonftrated,

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LAY-BAPTISM

Invalid.

An ESSAY, &c.

HRISTIAN Baptifm, is a Divine Pofitive Inftitution of our most Holy Religion; whereby 'tis appointed, that the APOSTLES, and their SUCCESSORS, to the End of the World, fhould [by Virtue of a Particular Commiffion which Chrift gave them for this Purpose ] either themselves in Perfon, or by THEIR SUBSTITUTES, enter into Discipleship, or into the Church of Chrift, All Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoft, &c. The Supernatural Privileges and Benefits annex'd to this Inftitution, are, The Pardon of Sins, the Gift of the Holy Ghoft, and Eternal Life after Death: Or, as the Church of England words it," Being by "Nature born in Sin, and the Children of Wrath, 66 we are hereby made the Children of Grace, "Members of Chrift, Children of God, and In"heritors (or Heirs) of the Kingdom of Hea ven Which Vaft and Unspeakable Advantages none can ordinarily have any Right

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