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 England, and America (2 vols.), is not always critical and unprejudiced. A strongly partisan anti-Calvinistic study is Pierson, Studien over Johan Calvijn. For the development in Holland compare, besides Motley, the Dutch classics, especially Groen van Prinsterer, Geschiedenis v.h. Vaderland; La Hollande et l'influence de Calvin (1864); Le parti anti-révolutionnaire et confessionnel dans l'église des P.B. (1860) (for modern Holland); further, above all, Fruin's Tien jaren mit den tachtigjarigen oorlog, and especially Naber, Calvinist of Libertijnsch. Also W. J. F. Nuyens, Gesch, ''der kerkel. an pol. geschillen in de Rep''. d. Ver. Prov. (Amsterdam, 1886); A. Köhler, ''Die Niederl. ref. Kirche'' (Erlangen, 1856), for the nineteenth century. For France, besides Polenz, now Baird, Rise of the Huguenots. For England, besides Carlyle, Macaulay, Masson, and, last but not least, Ranke, above all, now the various works of Gardiner and Firth. Further, Taylor, A Retrospect of the Religious Life in England (1854), and the excellent book of Weingarten, Die englischen Revolutionskirchen. Then the article on the English Moralists by E. Troeltsch in the Realenzyklopädie für protestantische Theologie und Kirche, third edition, and of course his Soziallehren. Also E. Bernstein's excellent essay in the Geschichte des Sozialismus (Stuttgart, 1895, I, p. 50 ff.). The best bibliography (over seven thousand titles) is in Dexter, Congregationalism of the Last Three Hundred Years (principally, though not exclusively, questions of Church organization). The book is very much better than Price (History of Nonconformism), Skeats, and others. For Scotland see, among others, Sack, Die Kirche von Schottland (1844), and the literature on John Knox. For the American colonies the outstanding work is Doyle, The English in America. Further, Daniel Wait Howe, The Puritan Republic; J. Brown, The Pilgrim Fathers of New England and their Puritan Successors (third edition, Revell). Further references will be given later.

For the differences of doctrine the following presentation is especially indebted to Schneckenburger's lectures cited above. Ritschl's fundamental work, Die christliche Lehre von der Rechtfertigung und Versöhnung (references to Vol. III of third edition), in its mixture of historical method with judgments of value, shows the marked peculiarities of the author, who with all his fine acuteness of logic does not always give the reader the certainty of objectivity. Where, for instance, he differs from Schneckenburger's interpretation I am often doubtful of his correctness, however little I presume to have an opinion of my own. Further, what he selects out of the great variety of religious ideas and feelings as the Lutheran doctrine often seems to be determined by his own preconceptions. It is what Ritschl himself conceives to be of permanent value in Lutheranism. It is Lutheranism as Ritschl would have had it, not always as it was. That the works of Karl Müller, Seeberg, and others have everywhere been made use of it is unnecessary to mention particularly. If in