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 logie und Kirche is particularly good. Also the works of Jacoby (especially the Handbuch des Methodismus), Kolde, Jüngst, and Southey are useful. On Wesley: Tyerman, Life and Times of John Wesley is popular. One of the best libraries on the history of Methodism is that of Northwestern University, Evanston, III. A sort of link between classical Puritanism and Methodism was formed by the religious poet Isaac Watts, a friend of the chaplain of Oliver Cromwell (Howe) and then of Richard Cromwell. Whitefield is said to have sought his advice (cf. Skeats, op. cit., pp. 254 f.).

155. Apart from the personal influence of the Wesleys the similarity is historically determined, on the one hand, by the decline of the dogma of predestination, on the other by the powerful revival of the sola fide in the founders of Methodism, especially motivated by its specific missionary character. This brought forth a modified rejuvenation of certain mediæval methods of revival preaching and combined them with Pietistic forms. It certainly does not belong in a general line of development toward subjectivism, since in this respect it stood behind not only Pietism, but also the Bernardine religion of the Middle Ages.

156. In this manner Wesley himself occasionally characterized the effect of the Methodist faith. The relationship to Zinzendorf's Glückseligkeit is evident.

157. Given in Watson's Life of Wesley, p. 331 (German edition).

158. J. Schneckenburger, Vorlesungen über die Lehrbegriffe der kleinen protestantischen Kirchenparteien, edited by Hundeshagen (Frankfurt, 1863), p. 147.

159. Whitefield, the leader of the predestinationist group which after his death dissolved for lack of organization, rejected Wesley's doctrine of perfection in its essentials. In fact, it is only a makeshift for the real Calvinistic idea of proof.

160. Schneckenburger, op. cit., p. 145. Somewhat different in Loofs, op. cit. Both results are typical of all similar religious phenomena.

161. Thus in the conference of 1770. The first conference of 1744 had already recognized that the Biblical words came "within a hair" of Calvinism on the one hand and Antinomianism on the other. But since they were so obscure it was not well to be separated by doctrinal differences so long as the validity of the Bible as a practical norm was upheld.

162. The Methodists were separated from the Herrnhuters by their doctrine of the possibility of sinless perfection, which Zinzendorf, in particular, rejected. On the other hand, Wesley felt the emotional element in the Herrnhut religion to be mysticism and branded Luther's interpretation of the law as blasphemous. This shows the barrier which existed between Lutheranism and every kind of rational religious conduct.

163. John Wesley emphasizes the fact that everywhere, among Quakers, Presbyterians, and High Churchmen, one must believe in