to be found in consonance with the Word of
God and our Symbolical Books." "In case complaints are lodged against
teachers, the investigation must concern itself with: 1. express errors
against the clear sense of Holy Writ and our Symbolical Books of
faith." (529.) Muhlenberg's devotion to the Lutheran doctrine appears
also from the interest and zeal which he showed in furthering the
institution of catechetical instruction and in establishing parochial
schools. One of the chief questions to engage the attention of the
first convention of Synod in 1748 was, "What is the condition of the
schools?" Yet, though Muhlenberg, in the manner described, stood for
confessional Lutheranism, it cannot be maintained convincingly that his
influence in this direction was sound and salubrious in every respect.
His was not the genuine Lutheranism of Luther, but the modified
Lutheranism, then advocated in Europe and Germany generally, notably in
Halle and the circles of the Pietists, a Lutheranism inoculated with
legalism, subjectivism, indifferentism, and unionism. Muhlenberg's
confessionalism was of the historic kind, that is to say, reverence for
the venerable Lutheran symbols rather than the living power of Lutheran
truth itself, directing, permeating, and shaping one's entire
ecclesiastical activity both as to teaching and practise.

MUHLENBBERG'S PIETISM.

47. Subjectivism of Halle Pietists.--Following are some of the
aberrations of the Pietists in Halle: That doctrine was of minor
importance for, and as compared with, piety; that sanctification was not
contained in, but must be added to, faith; that repentance and
conversion were urged in such a manner as if man himself could force
them; that such Christians as could not tell of certain peculiar
penitential struggles and sensations of grace were regarded as
unconverted; that the assurance of salvation was not based on the
objective Word of God, but on subjective marks, notably such us were
found in those converted in the circles of the Pietists; that the
afflicted, instead of being comforted with the Gospel of the
unconditional pardon of the entire world, were bidden to feel the pulse
of their own piety; that such as did not manifest the symptoms of
conversion _a la_ Halle, were judged uncharitably and looked down upon
as not being truly converted; that the "revived" and "awakened" were
regarded as the real church in the Church, the _ecclesiolae in
ecclesia_. And what of the pi