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 the Synods against their conduct occur frequently. The Dutch concept of Deftigkeit is a mixture of bourgeois-rational honesty and patrician consciousness of status. The division of church pews according to classes in the Dutch churches shows the aristocratic character of this religion even to-day. The continuance of the town economy hampered industry. It prospered almost alone through refugees, and hence only sporadically. Nevertheless, the worldly asceticism of Calvinism and Pietism was an important influence in Holland in the same direction as elsewhere. Also in the sense to be referred to presently of ascetic compulsion to save, as Groen van Prinsterer shows in the passage cited below, note 87.

Moreover, the almost complete lack of belles lettres in Calvinistic Holland is of course no accident (see for instance Busken-Huet, Het Land van Rembrandt). The significance of Dutch religion as ascetic compulsion to save appears clearly even in the eighteenth century in the writings of Albertus Haller. For the characteristic peculiarities of the Dutch attitude toward art and its motives, compare for example the autobiographical remarks of Constantine Huyghens (written in 1629-31) in Oud Holland, 1891. The work of Groen van Prinsterer, La Hollande et l'influence de Calvin, 1864, already referred to, offers nothing important for our problems. The New Netherlands colony in America was socially a half-feudal settlement of patroons, merchants who advanced capital, and, unlike New England, it was difficult to persuade small people to settle there.

68. We may recall that the Puritan town government closed the theatre at Stratford-on-Avon while Shakespeare was still alive and residing there in his last years. Shakespeare's hatred and contempt of the Puritans appear on every occasion. As late as 1777 the City of Birmingham refused to license a theatre because it was conducive to slothfulness, and hence unfavourable to trade (Ashley, Birmingham Trade and Commerce, 1913).

69. Here also it was of decisive importance that for the Puritan there was only the alternative of divine will or earthly vanity. Hence for him there could be no adiaphora. As we have already pointed out, Calvin's own view was different in this respect. What one eats, wears, etc., as long as there is no enslavement of the soul to earthly desire as a result, is indifferent. Freedom from the world should be expressed, as for the Jesuits, in indifference, which for Calvin meant an indifferent, uncovetous use of whatever goods the earth offered (pp. 409 ff. of the original edition of the Instit. Christ).

70. The Quaker attitude in this respect is well known. But as early as the beginning of the seventeenth century the heaviest storms shook the pious congregation of exiles in Amsterdam for a decade over the fashionable hats and dresses of a preacher's wife (charmingly described in Dexter's Congregationalism of the Last Three Hundred Years). Sanford (op. cit.) has pointed out that the present-day male