a Part of our Religion, that we may have
more Occasions of shewing our Love to God, and in all the Circumstances
of Life be doing something to please him.

Monsieur _St. Evremond_ 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. [3]

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.

It 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._ [4]

A Person therefore who is possessed with such an habitual good
Intention, as that which I have been here speaking of, enters upon no
single Circumstance of Life, without considering it as well-pleasing to
the great Author of his Being, conformable to the Dictates of Reason,
suitab