Perversion of the truth.  Let those that name the name of Christ depart from the iniquity that cleaveth to opinions.  This is a sad age for that:  let opinions in themselves be never so good, never so necessary, never so innocent, yet there are spirits in the world that will entail iniquity to them, and will make the vanity so inseparable from the opinion, that it is almost impossible with some to take in the opinion and leave out the iniquity that by craft and subtlety of Satan is joined thereto.  Nor is this a thing new and of yesterday; it has been thus almost in all ages of the church of God, and that not only in things small and indifferent, but in things fundamental and most substantial.  I need instance in none other for proof hereof, but the doctrine of faith and holiness.  If faith be preached as that which is absolutely necessary to justification, then faith fantastical, and looseness and remissness in life, with some, are joined therewith.  If holiness of life be preached as necessary to salvation, then faith is undervalued and set below its place, and works, as to justification with God, set up and made copartners with Christ’s merits in the remission of sins.  Thus iniquity joineth itself with the greatest and most substantial truths of the gospel; and it is hard to receive any good opinion whatever, but iniquity will join itself thereto.

A latitudinarian.

What you say about doubtful opinions, alterable modes, rites, and circumstances in religion, I know none so wedded thereto as yourselves, For you thus argue:  “Whatsoever of such are commended by the custom of the place we live in, or commanded by superiors, or made by any circumstance convenient to be done, our Christian liberty consists in this-that we have leave to do them.”

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,