Besides the difference of Doctrine in some points peculiar to every Sect, I observe, as it were, a sort of particular Spirit that distinguishes them. The Catholick tends particularly to the Love of God, and good Works. We look upon this first Being as an Object sovereignly amiable, and tender Souls are touch'd with the sweet and agreeable Impressions it makes on them. Good Works follow necesiarily from this principle; for Love once receiv'd within, actuates us without, and puts us upon endeavouring all we can to please him we love. All we have to fear in this case is, lest the source of this Love, the Heart, should be corrupted by the mixture of any Passion altogether human. It is likewise to be feared, that instead of obeying the Ordinance of God, we should frame methods of serving him according to our own fancies. But if this Love be real and pure, nothing in the world yields such true sweetness and satisfaction. The inward joy of devout Souls, rises from a secret assurance they have of being agreeable to God; and the true mortifications, and holy austerities are nothing else but affectionate Sacrifices of themselves.
The Reformed Religion divests men of all confidence in their own merit. The opinion of Predestination, which they begin to be disgusted with, but dare not forego, lest they should be thought to recant, leaves the Mind languid, unmov'd, without affection, under pretence of waiting with submission for the will of Heaven. They are content barely to obey, and seek not to please; and in a set common Worship, make God the object rather
tented to pull down the Churches of the Christans, and would permit no other violence againft them. Constantius, ne dissentire a majorum praeceptis videretur, Conventicula, id est parietes qui restitui poterant, dirui passus est; verum autem Dei Templum quod est in hominibus, incolume servavit. Lact. de Mort. Pers. §15.
