alls of antinomianism, to revive in a
modified form the practical legalism of the Old Testament. The
Protestant desires to show his gratitude to Christ by leading a
correct life; but his distrust of his own higher nature compels him
to go to some external authority for ethical guidance; and as he has
repudiated the authority of the supernaturally-inspired Church, he
is compelled to have recourse to the supernaturally-inspired Bible.
Hence the traditional alliance between Protestantism and the Old
Testament, in which the path of duty is far more clearly and
consistently defined than in the New. And hence the singular fact
that Calvinism, which is the backbone of Protestantism, and which in
theory, and even (at times) in practice, regards "works" as "filthy
rags," finds its other self in Puritanism, which is in the main a
recrudescence of Jewish legalism in the more strictly _moral_ sphere
of conduct.

It is owing to its alliance with the legalism of Israel, that
Protestantism has been in some respects an even greater enemy of
human freedom than Catholicism, and has on the whole done more than
the latter to narrow and maim human life. The strict legalist tries,
as we have seen, to bring the whole of human life under the direct
control of the Law; and when he finds, as the Puritan did in the
sixteenth and seventeenth centuries, that whole aspects of life have
in point of fact escaped from the control of religion and won from
the latter a tacit acceptance of themselves as secular, he not
unnaturally tends to regard these non-religious aspects of life as
"carnal," and therefore as unacceptable to God. Hence the antipathy
of the Protestant, in his seasons of Puritanical fanaticism, to
art, music, the drama, and other noble fruits of the human spirit.
Catholicism has found itself compelled to tolerate the secular
activities of the layman; Protestantism, while tolerating those
activities by which man earns his daily bread and which may be spoken
of collectively as "business," has from time to time waged war
against all the developments of human nature which are neither
spiritual (in the narrow and rigid sense of the word) nor obviously
useful, and has sought to extirpate the corresponding desires from
the heart of Man. On the more artistic side of human life, it has
done as much to impede the growth of the soul as Catholicism has
done on the more intellectual side; and through its influence on
character it has done as much to