minister, not the right of both in the congregation. When a minister lost his vote, the delegate of the congregation lost his too." The constitution of the Pennsylvania Synod provided: Such lay delegates only "as have an ordained preacher or licensed candidate, and whose teacher is himself present," shall have a right to vote. Accordingly, "no more lay delegates can cast their votes than the number of ordained preachers and licensed candidates present." Furthermore, the resolutions of Synod were regarded as binding on the congregations. The constitution of the Pennsylvania Ministerium provided, chap. 6, Sec.14: "Whereas the United Congregations are represented in the synodical assembly by their delegates and have a seat and vote in it, they accordingly are bound willingly to observe the decisions and resolutions of the synodical assembly and of the ministerium." Chap. 7, Sec.5 of the constitution of the New York Ministerium read: "Every congregation which is represented by a delegate in the synods of this body is bound to receive, and submit to, the resolutions and recommendations of the ministerium, and to bear its part of all expenses and services necessary for the welfare of the associated churches generally and the advancement of the common cause. And if any congregation perseveres in refusing such submission, it shall no longer be entitled to a representation in this body." (693 ff.) MUHLENBERG'S UNIONISM. 52. Attitude toward Non-Lutherans.--In the _Lutheran Encyclopedia_ H. E. Jacobs says in praise of Muhlenberg: "He knew how to combine width of view and cordiality of friendship towards those of other communions, with strict adherence to principle." (331.) Similar views had been expressed by Dr. W. J. Mann at the First Free Lutheran Diet at Philadelphia. In his "Theses on the Lutheranism of the Fathers of the Church in This Country" he said: "Their Lutheranism did not differ from the Lutheran orthodoxy of the preceding period, in the matter of doctrine, but to an extent in the manner of applying it. It was orthodoxy practically vitalized. They were less polemical and theoretical. Whilst tolerant toward those of other convictions, they were, however, neither indifferent nor unionistically inclined, and never conformed Lutheranism to any other form of Christianity, though in their days the pressure in this direction was heavy." (Spaeth, _C. P. Krauth_, 1, 318.) However, though Muhlenberg's intentions undoubtedly were to be and remain a Lutheran, his fraternal intercourse and intimate fellowship with the Reformed, Episcopalians, Methodists, and other denominations, was of a nature incompatible with true Lutheranism. He evidently regarded the various Christian communions as sister churches, who had practically the same divine right to exist and to propagate their distinctive views as the Lutheran Church. Such was the principle of indifferentism on which Muhlenberg based his practise of fraternal recognition and fellowship.