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 pursuit of gain partly on passages in Jesus Sirach. Theologische Bedenken, III, p. 426.

53. It is true that Bailey, nevertheless, recommends reading them, and references to the Apocrypha occur now and then, though naturally not often. I can remember none to Jesus Sirach just now (though perhaps by chance).

54. Where outward success comes to persons evidently damned, the Calvinist (as for instance Hoornbeek) comforts himself with the reflection, following the theory of stubbornness, that God allows it to them in order to harden them and make their doom the more certain.

55. We cannot go farther into this point in this connection. We are here interested only in the formalistic character of Puritan righteousness. On the significance of Old Testament ethics for the lex naturæ there is much in Troeltsch's Soziallehren.

56. The binding character of the ethical norms of the Scriptures goes for Baxter (Christian Directory, III, p. 173 f.) so far that they are (1) only a transcript of the law of nature, or (2) bear the "express character of universality and perpetuity".

57. For instance Dowden (with reference to Bunyan), op. cit., P. 39.

58. More on this point in the essays on the Wirtschaftsethik der Weltreligionen. The enormous influence which, for instance, the second commandment ("thou shalt not make unto thee a graven image") has had on the development of the Jewish character, its rationality and abhorrence of sensuous culture, cannot be analysed here. However, it may perhaps be noted as characteristic that one of the leaders of the Educational Alliance in the United States, an organization which carries on the Americanization of Jewish immigrants on a grand scale and with astonishing success, told me that one of the first purposes aimed at in all forms of artistic and social educational work was emancipation from the second commandment. To the Israelite's prohibition of any anthropomorphic representation of God corresponds in Puritanism the somewhat different but in effect similar prohibition of idolatry of the flesh.

As far as Talmudic Judaism is concerned, some fundamental traits of Puritan morality are certainly related to it. For instance, it is stated in the Talmud (in Wünsche, Babyl. Talmud, II, p. 34) that it is better and will be more richly rewarded by God if one does a good deed for duty's sake than one which is not commanded by the law. In other words, loveless fulfillment of duty stands higher ethically than sentimental philanthropy. The Puritan ethics would accept that in essentials. Kant in effect also comes close to it, being partly of Scotch ancestry and strongly influenced by Pietism in his bringing up. Though we cannot discuss the subject here, many of his formulations are closely related to ideas of ascetic Protestantism.