has endeavoured to palliate the Superstitions of the Roman Catholick Religion with the same kind of Apology, where he pretends to consider the differing Spirit of the Papists and the Calvinists, as to the great Points wherein they disagree. He tells us, that the former are actuated by Love, and the other by Fear; and that in their Expressions of Duty and Devotion towards the Supreme Being, the former seem particularly careful to do every thing which may possibly please him, and the other to abstain from every thing which may possibly displease him
.
But notwithstanding this plausible Reason with which both the Jew and the Roman Catholick would excuse their respective Superstitions, it is certain there is something in them very pernicious to Mankind, and destructive to Religion; because the Injunction of superfluous Ceremonies makes such Actions Duties, as were before indifferent, and by that means renders Religion more burdensome and difficult than it is in its own Nature, betrays many into Sins of Omission which they could not otherwise be guilty of, and fixes the Minds of the Vulgar to the shadowy unessential Points, instead of the more weighty and more important Matters of the Law.
This zealous and active Obedience however takes place in the great Point we are recommending; for, if, instead of prescribing to our selves indifferent Actions as Duties, we apply a good Intention to all our most indifferent Actions, we make our very Existence one continued Act of Obedience, we turn our Diversions and Amusements to our eternal Advantage, and are pleasing him (whom we are made to please) in all the Circumstances and Occurrences of Life.
is this excellent Frame of Mind, this
holy Officiousness
(if I may be allowed to call it such) which is recommended to us by the Apostle in that uncommon Precept, wherein he directs us to propose to ourselves the Glory of our Creator in all our most indifferent Actions,
whether we eat or drink, or whatsoever we do.