That the conversion should be instantaneous seems called for on this view, and the Moravian Protestants appear to have been the first to see this logical consequence. The Methodists soon followed suit, practically if not dogmatically, and a short time ere his death, John Wesley wrote:— “In London alone I found 652 members of our Society who were exceeding clear in their experience, and whose testimony I could see no reason to doubt. And every one of these (without a single exception) has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment. Had half of these, or one third, or one in twenty, declared it was _gradually_ wrought in _them_, I should have believed this, with regard to _them_, and thought that _some_ were gradually sanctified and some instantaneously. But as I have not found, in so long a space of time, a single person speaking thus, I cannot but believe that sanctification is commonly, if not always, an instantaneous work.” Tyerman’s Life of Wesley, i. 463. All this while the more usual sects of Protestantism have set no such store by instantaneous conversion. For them as for the Catholic Church, Christ’s blood, the sacraments, and the individual’s ordinary religious duties are practically supposed to suffice to his salvation, even though no acute crisis of self‐despair and surrender followed by relief should be experienced. For Methodism, on the contrary, unless there have been a crisis of this sort, salvation is only offered, not effectively received, and Christ’s sacrifice in so far forth is incomplete. Methodism surely here follows, if not the healthier‐minded, yet on the whole the profounder spiritual instinct. The individual models which it has set up as typical and worthy of imitation are not only the more interesting dramatically, but psychologically they have been the more complete. In the fully evolved Revivalism of Great Britain and America we have, so to speak, the codified and stereotyped procedure to which this way of thinking has led. In spite of the unquestionable fact that saints of the once‐born type exist, that there may be a gradual growth in holiness without a cataclysm; in spite of the obvious leakage (as one may say) of much mere natural goodness into the scheme of salvation; revivalism has always assumed that only its own type of religious experience can be perfect; you must first be nailed on the cross of natural despair and agony, and then in the twinkling of an eye be miraculously released.