Page:The Protestant ethic and the spirit of capitalism.djvu/144

 orders is expressed quite superficially in the way in which the conscientious Puritan continually supervised his own state of grace. To be sure, the religious account-books in which sins, temptations, and progress made in grace were entered or tabulated were common to both the most enthusiastic Reformed circles and some parts of modern Catholicism (especially in France), above all under the influence of the Jesuits. But in Catholicism it served the purpose of completeness of the confession, or gave the directeur de l'âme a basis for his authoritarian guidance of the Christian (mostly female). The Reformed Christian, however, felt his own pulse with its aid. It is mentioned by all the moralists and theologians, while Benjamin Franklin's tabulated statistical book-keeping on his progress in the different virtues is a classic example. On the other hand, the old mediæval (even ancient) idea of God's book-keeping is carried by Bunyan to the characteristically tasteless extreme of comparing the relation of a sinner to his God with that of customer and shopkeeper. One who has once got into debt may well, by the product of all his virtuous acts, succeed in paying off the accumulated interest but never the principal.

As he observed his own conduct, the later Puritan also observed that of God and saw His finger in all the details of life. And, contrary to the strict doctrine of Calvin, he always knew why God took this or that measure. The process of sanctifying life could thus almost take on the character of a business enterprise. A thoroughgoing Christianization of the whole of life was the consequence of this methodical quality of