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 the following I have condemned the reader as well as myself to the penitence of a malignant growth of footnotes, it has been done in order to give especially the non-theological reader an opportunity to check up the validity of this sketch by the suggestion of related lines of thought.

6. In the following discussion we are not primarily interested in the origin, antecedents, or history of these ascetic movements, but take their doctrines as given in a state of full development.

7. For the following discussion I may here say definitely that we are not studying the personal views of Calvin, but Calvinism, and that in the form to which it had evolved by the end of the sixteenth and in the seventeenth centuries in the great areas where it had a decisive influence and which were at the same time the home of capitalistic culture. For the present, Germany is neglected entirely, since pure Calvinism never dominated large areas here. Reformed is, of course, by no means identical with Calvinistic.

8. Even the Declaration agreed upon between the University of Cambridge and the Archbishop of Canterbury on the 17th Article of the Anglican Confession, the so-called Lambeth Article of 1595, which (contrary to the official version) expressly held that there was also predestination to eternal death, was not ratified by the Queen. The Radicals (as in Hanserd Knolly's Confession) laid special emphasis on the express predestination to death (not only the admission of damnation, as the milder doctrine would have it).

9. Westminster Confession, fifth official edition, London, 1717. Compare the Savoy and the (American) Hanserd Knolly's Declarations. On predestination and the Huguenots see, among others, Polenz, I, pp. 545 ff.

10. On Milton's theology see the essay of Eibach in the ''Theol. Studien und Kritiken'', 1879. Macaulay's essay on it, on the occasion of Sumner's translation of the Doctrina Christiana, rediscovered in 1823 (Tauchnitz edition, 185, pp. 1 ff.), is superficial. For more detail see the somewhat too schematic six-volume English work of Masson, and the German biography of Milton by Stern which rests upon it. Milton early began to grow away from the doctrine of predestination in the form of the double decree, and reached a wholly free Christianity in his old age. In his freedom from the tendencies of his own time he may in a certain sense be compared to Sebastian Franck. Only Milton was a practical and positive person, Franck predominantly critical. Milton is a Puritan only in the broader sense of the rational organization of his life in the world in accordance with the divine will, which formed the permanent inheritance of later times from Calvinism. Franck could be called a Puritan in much the same sense. Both, as isolated figures, must remain outside our investigation.

11. "Hic est fides summus gradus; credere Deum esse clementum,