Wesley Corpus

Secondly. That interpretation contradicts itself; and that in every article. For, 1. If by 'goodness' be meant 'the conduct of particulars to the whole,' then it does not consist in habits of social virtue: for social virtue regulates the conduct of particulars not so properly to the whole as to each other. 2. If by 'righteousness' be meant 'the conduct of the whole to particulars,' then it cannot consist in the gentleness of Church authority; unless Church governors are the whole Church, or the Parliament the whole Nation. 3. If by 'truth' be meant 'the conduct of the whole and of particulars to one another,' then it cannot possibly consist in orthodoxy or right opinion: for opinion, right or wrong, is not conduct; they differ toto genere. If, then, it be orthodoxy, it is not 'the conduct of the governors and governed toward each other.' If it be their conduct toward each other, it is not orthodoxy. Although, therefore, it be allowed that right opinions are a great help and wrong opinions a great hindrance to religion, yet, till stronger proof be brought against it, that proposition remains unshaken, 'Right opinions are a slender part of religion, if any part if it at all' (page 160). As to the affair of Abbe Paris, whoever will read over with calmness and impartiality but one volume of Monsieur Montgeron will then be a competent judge. Meantime I would just observe that if these miracles were real they strike at the root of the whole Papal authority, as having been wrought in direct opposition to the famous Bull Unigenitus. (Page 161.) Yet I do not say, 'Errors in faith have little to do with religion,' or that they 'are no let or impediment to the Holy Spirit' (page 162). But still it is true that 'God generally speaking begins His work at the heart' (ibid.). Men usually feel desires to please God before they know how to please Him. Their heart says 'What must I do to be saved' before they understand the way of salvation.