So that, do but call them things indifferent, things that are the customs of the place we live in, or made by any circumstance convenient, and a man may not doubt but he hath leave to do them, let him live at Rome or Constantinople, or amidst the greatest corruption of worship and government. There are therefore, doubtless, a third sort of fundamentals, by which you can wrestle with conviction of conscience, and stifle it-by which you can suit yourself for every fashion, mode, and way of religion. Here you may hop from Presbyterianism to a prelatical mode; and if time and chance should serve you, backwards and forwards again: yea, here you can make use of several consciences, one for this way now, another for that anon; now putting out the light of this by a sophistical, delusive argument. then putting out the other by an argument that best suits the time. Yea, how oft is the candle of the wicked put out by such glorious learning as this. Nay, _I_ doubt not but a man of your principles, were he put upon it, would not stick to count those you call gospel-positive precepts, [Footnote: "Latitudinarian." This term is used of a "remarkable class of divines," who flourished in England about the middle and towards the close of the seventeenth century. Coleridge, in his Literary Remains, says that they were generally Platonists, and all of them admirers of Grotius. "They fell into the mistake of finding in the Greek philosophy many anticipations of the Christian faith, which in fact were but its echoes. The inference is as perilous as inevitable, namely, that even the mysteries of Christianity needed no revelation, having been previously discovered and set forth by unaided reason." They are thus characterized by Dr. Wm. R. Williams, ("Miscellanies," p. 196:) "Against infidelity and popery they did good service in the cause of truth. Their dread of enthusiasm made them frigid, and their mastery of the ancient philosophy made them profound. Their doctrines were generally Arrninian. Their notions of church power were less rigid than those of the rival party, and they were also more tolerant of difference in opinion. But in their preaching they laid the whole stress, well-nigh, of their efforts upon morals, to the neglect of doctrine; and in their theology, they attributed to human reason a strength and authority which gradually opened the way to the invasion of the gravest heresies. Of generally purer character than their opponents, they were also abler preachers. But while valuable as moral treatises, their sermons were most defective; for the peculiar doctrines and spirit of the gospel were evaporated." It cannot be doubted, that a class which included such men as Henry More, Cudworth, Tillotson, and Burnet, hardly deserves the wholesale reprobation hurled upon it by Bunyan. That some of them carried their LIBERALISM to a dangerous extreme, and that all of them allowed too great latitude of sentiment in