Page:The Protestant ethic and the spirit of capitalism.djvu/134

 or the tool of the divine will. In the former case his religious life tends to mysticism and emotionalism, in the latter to ascetic action; Luther stood close to the former type, Calvinism belonged definitely to the latter. The Calvinist also wanted to be saved sola fide. But since Calvin viewed all pure feelings and emotions, no matter how exalted they might seem to be, with suspicion, faith had to be proved by its objective results in order to provide a firm foundation for the certitudo salutis. It must be a fides efficax, the call to salvation an effectual calling (expression used in Savoy Declaration).

If we now ask further, by what fruits the Calvinist thought himself able to identify true faith? the answer is: by a type of Christian conduct which served to increase the glory of God. Just what does so serve is to be seen in his own will as revealed either directly through the Bible or indirectly through the purposeful order of the world which he has created (lex naturæ). Especially by comparing the condition of one's own soul with that of the elect, for instance the patriarchs, according to the Bible, could the state of one's own grace be known. Only one of the elect really has the fides efficax, only he is able by virtue of his rebirth (regeneratio) and the resulting sanctification (sanctificatio) of his whole life, to augment the glory of God by real, and not merely apparent, good works. It was through the consciousness that his conduct, at least in its fundamental character and constant ideal (propositum obedientiæ), rested on a power within himself working for the glory of God; that it is not only willed of God but rather done by God that he attained the