of their Regularity than their Love. To preserve Religion in its Purity, the Calvinists endeavour to reform every thing that appears human; but sometimes to debar man of what is human, they retrench too much of what is address'd to God. Their dislike of our Ceremonies, makes them industrious to refine upon us: yet when they have attain'd to this dry naked Purity, they find not in themselves a sufficient stock of Devotion; and those that are pious amongst them excite in themselves a particular Spirit, which they think supernatural; so much are they disgusted with a Regularity which to them seems too common.
There are in matters of Worship two sorts of humours. The one wou'd be always adding to, and the other always retrenching what is established. In the first, there is a hazard of giving too much out-side to Religion, and covering it with so many exteriors, that the real ground of it cannot be seen thro' them. In the other, the danger is, lest after having retrench'd all that appears supersluous, Religion it self should be cut off. The Catholick might, indeed, spare some Ceremonies; yet that hinders not, but that men of understanding may see well enough thro' them. The Reform'd use too little, and their ordinary Worship is not sufficiently distinguish'd from the common functions of Life. In Places where it is not tolerated, the difficulty prevents their disgust, and the dispute raises a warmth that animates them. Where it rules, it produces only an exact compliance with Duty, such as either the Civil Government, or any other obligation might do.
As for Good Works among the Reformed, they are only the effects of their Faith, and the result of their Belief. We are agreed on both sides, that every Christian is bound to believe, and live aright, but our ways of expressing it differ: they say,
