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 Middle Ages from the rest of the world about him, a gulf which penetrated all social relations with its sharp brutality. This consciousness of divine grace of the elect and holy was accompanied by an attitude toward the sin of one's neighbour, not of sympathetic understanding based on consciousness of one's own weakness, but of hatred and contempt for him as an enemy of God bearing the signs of eternal damnation. This sort of feeling was capable of such intensity that it sometimes resulted in the formation of sects. This was the case when, as in the Independent movement of the seventeenth century, the genuine Calvinist doctrine that the glory of God required the Church to bring the damned under the law, was outweighed by the conviction that it was an insult to God if an unregenerate soul should be admitted to His house and partake in the sacraments, or even, as a minister, administer them. Thus, as a consequence of the doctrine of proof, the Donatist idea of the Church appeared, as in the case of the Calvinistic Baptists. The full logical consequence of the demand for a pure Church, a community of those proved to be in a state of grace, was not often drawn by forming sects. Modifications in the constitution of the Church resulted from the attempt to separate regenerate from unregenerate Christians, those who were from those who were not prepared for the sacrament, to keep the government of the Church or some other privilege in the hands of the former, and only to ordain ministers of whom there was no question.

The norm by which it could always measure itself, of which it was evidently in need, this asceticism