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 qui tarn paucos salvat, justum, qui sua voluntate nos damnabiles facit", is the text of the famous passage in De servo arbitrio.

12. The truth is that both Luther and Calvin believed fundamentally in a double God (see Ritschl's remarks in Geschichte des Pietismus and Kostlin, Gott in Realenzyklopädie für protestantische Theologie und Kirche, third edition), the gracious and kindly Father of the New Testament, who dominates the first books of the Institutio Christiana, and behind him the Deus absconditus as an arbitrary despot. For Luther, the God of the New Testament kept the upper hand, because he avoided reflection on metaphysical questions as useless and dangerous, while for Calvin the idea of a transcendental God won out. In the popular development of Calvinism, it is true, this idea could not be maintained, but what took his place was not the Heavenly Father of the New Testament but the Jehovah of the Old.

13. Compare on the following: Scheibe, Calvins Prädestinationslehre (Halle, 1897). On Calvinistic theology in general, Heppe, Dogmatik der evangelisch-reformierten Kirche (Elberfeld, 1861).

14. Corpus Reformatorurm, LXXVII, pp. 186 ff.

15. The preceding exposition of the Calvinistic doctrine can be found in much the same form as here given, for instance in Hoornbeek's Theologia practica (Utrecht, 1663), L. II, c. I; de predestinatione, the section stands characteristically directly under the heading De Deo. The Biblical foundation for it is principally the first chapter of the Epistle to the Ephesians. It is unnecessary for us here to analyse the various inconsistent attempts to combine with the predestination and providence of God the responsibility and free will of the individual. They began as early as in Augustine's first attempt to develop the doctrine.

16. "The deepest community (with God) is found not in institutions or corporations or churches, but in the secrets of a solitary heart", as Dowden puts the essential point in his fine book Puritan and Anglican (p. 234). This deep spiritual loneliness of the individual applied as well to the Jansenists of Port Royal, who were also predestinationists.

17. "Contra qui huiusmodi ccetum [namely a Church which maintains a pure doctrine, sacraments, and Church discipline] contemnunt salutis suae certi esse non possunt; et qui in illo contemtu perseverat electus non est." Olevian, De subst. feed., p. 222.

18. "It is said that God sent His Son to save the human race, but that was not His purpose. He only wished to help a few out of their degradation—and I say unto you that God died only for the elect" (sermon held in 1609 at Broek, near Rogge, Wtenbogaert, II, p. 9. Compare Nuyens, op. cit., II, p. 232). The explanation of the rôle of Christ is also confused in Hanserd Knolly's Confession. It is everywhere assumed that God did not need His instrumentality.

19. Entzauberung der Welt. On this process see the other essays in my Wirtschaftsethik der Weltreligionen. The peculiar position of