The Protestant Ethic and the Spirit of Capitalism
new editions and translations. He was a Presbyterian and an apologist of the Westminster Synod, but at the same time, like so many of the best spirits of his time, gradually grew away from the dogmas of pure Calvinism. At heart he opposed Cromwell's usurpation as he would any revolution. He was unfavourable to the sects and the fanatical enthusiasm of the saints, but was very broad-minded about external peculiarities and objective towards his opponents. He sought his field of labour most especially in the practical promotion of the moral life through the Church. In the pursuit of this end, as one of the most successful ministers known to history, he placed his services at the disposal of the Parliamentary Government, of Cromwell, and of the Restoration,[1] until he retired from office under the last, before St. Bartholomew's day. His Christian Directory is the most complete compendium of Puritan ethics, and is continually adjusted to the practical experiences of his own ministerial activity. In comparison we shall make use of Spener's Theologische Bedenken, as representative of German Pietism, Barclay's Apology for the Quakers, and some other representatives of ascetic ethics,[2] which, however, in the interest of space, will be limited as far as possible.[3]
Now, in glancing at Baxter's Saints' Everlasting Rest, or his Christian Directory, or similar works of others,[4] one is struck at first glance by the emphasis placed, in the discussion of wealth[5] and its acquisition, on the ebionitic elements of the New Testament.[6] Wealth as such is a great danger; its temptations never end, and its pursuit[7] is not only senseless as compared with
