As further evidence of the prevalence of rigorism, Kaye cites from Thomas Fuller the following passage: "corrupt nature (which without thy restraining grace will have a Vent.)" _Ibid._ I. cxxi, note. But in Calvinist theology "restraining grace," which was not a "purifying" grace, operated to make some men who were not purged of sin lead a serviceable social life. (See John Calvin, _Institutes of the Christian Religion_, Bk. II, Ch. III, () 3, pp. I. 315-316 of the "Seventh American Edition," Philadelphia, n.d.) As I understand it, the role of "restraining grace" in Calvinist doctrine is similar to that of "honnetete" in Jansenist doctrine, referred to _infra_. The rascals whom Mandeville finds useful to society are not to be identified either with those endowed with the "restraining grace" of the Calvinists or with the "honnetes hommes" of the Jansenists. For other instances of disregard by Kaye of the variations in substance and degree of the rigorism of genuine rigorists, see _ibid._ II. 403-406, II. 415-416. [14] See especially F. B. Kaye, "The Influence of Bernard Mandeville," _Studies in Philology_, XIX (1922), 90-102. Mandeville was presumably directing his satire primarily at contemporary Englishmen, not at men who had been dead for generations nor at participants in Continental theological controversies without real counterpart in England, at least since the Restoration. If this is accepted, then of the men cited by Kaye to show the orthodoxy and the contemporaneity of rigorism only William Law has any relevance. But Law was an avowed "enthusiast," and in the England of Mandeville's time this was almost as heretical as to be an avowed sceptic. Calvinism in its origins had been unquestionably--though not unqualifiedly--rigoristic. By Mandeville's time, however, avowed Calvinism was almost extinct in England; even in Geneva, in Scotland, in Holland, its rigorism had been much softened by the spread of Arminianism and by a variety of procedures of theological accommodation or mediation between the life of grace and the life of this sinful world. On the Continent, Jansenists were still expounding a severe rigorism. But Jansenist rigorism was not "orthodox." Though not as extreme as Mandeville's rigorism, it had repeatedly been condemned by Catholic authorities as "_rigorisme outre_."[15] [15] Cf. Denziger-Bannwart, _Enchiridion Symbolorum_. (See index of any edition under "Baius," "Fenelon," "Iansen," "Iansenistae," "Quesnell.")