Indeed you make mention of divine laws, and that under two heads. 1. Such as are of an indispensable and eternal obligation, as those purely moral. 2. Such which you call positive precepts, in themselves of an indifferent nature, and absolutely considered, are neither good nor evil. Of those of this kind that we have under the gospel, you say you know but three, viz., That of coming to God by Christ, and the institutions of baptism, and the Lord's supper.
So then, although you talk of gospel positive laws, and particularly that of coming to God by Christ; yet those which you call first principles of morals, are of higher concern with you, and more indispensable by far than this, this being a thing of an indifferent nature, and in itself absolutely considered, is neither good nor evil; but the other is the life of the matter. But a little to gather you up.
The morals, say you, are indispensable, and good in themselves, but that of coming to God by Christ, a thing indifferent, and in itself neither good nor evil. Wherefore though in this your description, you talk of conforming to all those good and practical principles, that are made known either by revelation, nature, or the use of reason, yet in this your obedience you reckon coming to God by Christ, but an act of a very indifferent nature, a thing if done not good in itself, neither evil in itself, should a man leave it undone; and so consequently a man may have in him the ground and essentials of Christianity without it, may be saved, and go to heaven without it: for this I say, whatsoever is of an indifferent nature in itself, is not essential to the Christian religion; but may or may not be done without the hazard of eternal salvation; but say you, this of coming to God by Christ, is one of the positive precepts, which are in themselves things indifferent, and neither good nor evil: therefore not of the substance of Christianity.
But, Sir, where learned you this new doctrine, as to reckon coming to God by Christ, a thing of so indifferent a nature, a thing not good in itself, but with respect to certain circumstances. Had you said this of baptism and the Supper of the Lord, I could with some allowance have borne your words, but to count coming to God by Christ a thing indifferent in itself, is a blasphemy that may not be borne by Christians, it being too high a contempt of the blood, and too great a disgrace to the person of the Lord, the king of glory; of which more hereafter, but to return.
II. The intent of this your description is to set before us these two things.
(1.) What are the essentials of the rule of that holiness, which by the gospel we are immediately obliged to, if we would be justified in the sight of God.
(2.) What are the principles by which we act, when we do these works aright.
1. For the first you tell us, 'they are the first principles of morals, such as are self-evident, and therefore not capable of being properly demonstrated; as being no less knowable, and easily assented to, than any proposition that may be brought for the proof of them.' Such as are self-evident or evident of themselves; to what? To us as men that know the principles of reason, and that are as easily assented to as any proposition; why said you not such as may be as easily known, as we know there is a day or night, winter and summer, or any other thing that may be brought for the proof of them. This law therefore is none other than that mentioned in Romans 2:14, 15 which is the law of our nature, or that which was implanted in us in the day of our creation, and therefore is said to be ourselves, even nature itself (1 Cor 11:14).
2. The principle, say you, by which we act, and in the strength of which we do this law, it is the principle of reason, or a reasonable compliance with this law written in our hearts, and originally dictates of human nature, &c. which certain principle, say you, is this, to count it 'most highly becoming all reasonable creatures, to obey God in every thing; and as much disbecoming them, in any thing to disobey him.'
The sum is; this your holiness both in root and act is not other than what is common to all the men on earth; I mean so common as that for the first, is in their nature, as the second is also part of themselves, they being creatures whose prime or principal distinction from other, consisteth more in that they are reasonable, and such as have reason as a thing essential to them; wherefore the excellency that you have discoursed of, is none other than the excellency and goodness that is of this world, such as in the first principles of it, is common to Heathens, Pagans, Turks, Infidels: and that as evidently dictates to those that have not heard the gospel (I mean as to the nature the good and evil) as it doth in them that sit under the sound thereof; and is the self-same which our late ungodly heretics the Quakers have made such a stir to promote and exalt, only in the description thereof you seem more ingenious than they: for whereas they erroneously call it Christ, the light of Christ, faith, grace, hope, the spirit, the word that is nigh, &c. you give it the names due thereto, viz. A complexion or complication and combination of all the virtue of the soul, the human nature, the dictates of it, the principles of reason, such as are self-evident, than which there is nothing mankind doth naturally assent to (p. 6-11). Only here, as I have said, you glorify your errors also, with names and titles that are not to be found, but in your own deluded brains: as that the virtues of the souls can keep themselves incommixed, that there is yet in us the purity of the humane nature, or such a disposition, that can both by light and power give a man to see, and powerfully incline him to, and bring him under the government of all those good and practical principles, that are made known either by revelation, nature, or the use of reason.