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 dogmas, except in Methodism. With the above, compare the rather summary discussion in Skeats, History of the Free Churches of England, 1688-1851.

164. Compare Dexter, Congregationalism, pp. 455 ff.

165. Though naturally it might interfere with it, as is to-day the case among the American negroes. Furthermore, the often definitely pathological character of Methodist emotionalism as compared to the relatively mild type of Pietism may possibly, along with purely historical reasons and the publicity of the process, be connected with the greater ascetic penetration of life in the areas where Methodism is widespread. Only a neurologist could decide that.

166. Loofs, op. cit., p. 750, strongly emphasizes the fact that Methodism is distinguished from other ascetic movements in that it came after the English Enlightenment, and compares it with the (surely much less pronounced) German Renaissance of Pietism in the first third of the nineteenth century. Nevertheless, it is permissible, following Ritschl, Lehre von der Rechtfertigung und Versöhnung, I, pp. 568 f., to retain the parallel with the Zinzendorf form of Pietism, which, unlike that of Spener and Francke, was already itself a reaction against the Enlightenment. However, this reaction takes a very different course in Methodism from that of the Herrnhuters, at least so far as they were influenced by Zinzendorf.

167. But which, as is shown by the passage from John Wesley (below, p. 175), it developed in the same way and with the same effect as the other ascetic denominations.

168. And, as we have seen, milder forms of the consistent ascetic ethics of Puritanism; while if, in the popular manner, one wished to interpret these religious conceptions as only exponents or reflections of capitalistic institutions, just the opposite would have to be the case.

169. Of the Baptists only the so-called General Baptists go back to the older movement. The Particular Baptists were, as we have pointed out already, Calvinists, who in principle limited Church membership to the regenerate, or at least personal believers, and hence remained in principle voluntarists and opponents of any State Church. Under Cromwell, no doubt, they were not always consistent in practice. Neither they nor the General Baptists, however important they are as the bearers of the Baptist tradition, give us any occasion for an especial dogmatic analysis here. That the Quakers, though formally a new foundation of George Fox and his associates, were fundamentally a continuation of the Baptist tradition, is beyond question. The best introduction to their history, including their relations to Baptists and Mennonites, is Robert Barclay, The Inner Life of the Religious Societies of the Commonwealth, 1876. On the history of the Baptists, compare, among others, H. M. Dexter, The True Story of John Smyth, the Se-Baptist, as told by himself and his contemporaries, Boston, 1881 (also J. C. Lang in The Baptist Quarterly