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 the most important point for ethics in the doctrine of predestination. On the other hand, his weakening of the forensic view of redemption is important as being suggestive of baptism.

2. Tracts and sermons by Thomas Adams, John Howe, Matthew Henry, J. Janeway, Stuart Charnock, Baxter, Bunyan, have been collected in the ten volumes of the Works of the Puritan Divines (London, 1845-8), though the choice is often somewhat arbitrary. Editions of the works of Bailey, Sedgwick, and Hoornbeek have already been referred to.

3. We could just as well have included Voet and other continental representatives of worldly asceticism. Brentano's view that the whole development was purely Anglo-Saxon is quite wrong. My choice is motivated mainly (though not exclusively) by the wish to present the ascetic movement as much as possible in the second half of the seventeenth century, immediately before the change to utilitarianism. It has unfortunately been impossible, within the limits of this sketch, to enter upon the fascinating task of presenting the characteristics of ascetic Protestantism through the medium of the biographical literature; the Quakers would in this connection be particularly important, since they are relatively little known in Germany.

4. For one might just as well take the writings of Gisbert Voet, the proceedings of the Huguenot Synods, or the Dutch Baptist literature. Sombart and Brentano have unfortunately taken just the ebionitic parts of Baxter, which I myself have strongly emphasized, to confront me with the undoubted capitalistic backwardness of his doctrines. But (1) one must know this whole literature thoroughly in order to use it correctly, and (2) not overlook the fact that I have attempted to show how, in spite of its anti-mammonistic doctrines, the spirit of this ascetic religion nevertheless, just as in the monastic communities, gave birth to economic rationalism because it placed a premium on what was most important for it: the fundamentally ascetic rational motives. That fact alone is under discussion and is the point of this whole essay.

5. Similarly in Calvin, who was certainly no champion of bourgeois wealth (see the sharp attacks on Venice and Antwerp in Jes. Opp., III, 140a, 308a).

6. Saints' Everlasting Rest, chaps. x, xii. Compare Bailey (Praxis Pietatis, p. 182) or Matthew Henry (The Worth of the Soul, Works of the Puritan Divines, p. 319). "Those that are eager in pursuit of worldly wealth despise their Soul, not only because the Soul is neglected and the body preferred before it, but because it is employed in these pursuits" (Psa. cxxvii. 2). On the same page, however, is the remark to be cited below about the sinfulness of all waste of time, especially in recreations. Similarly in almost the whole religious literature of English-Dutch Puritanism. See, for instance, Hoornbeek's (op. cit., L, X, ch. 18, 18) Phillipics against avaritia. This writer is also