justifying faith, we find that faith gradually came to be considered in relation to its doctrinal aspects more than in connection with the personal, practical, and experimental knowledge of men. In this view Pietism is an _elaboration_ of the faith of the sixteenth century.... Without being heterodox, Spener even expressed himself in the most decided manner in favor of the doctrines of the Church. He would make faith consist less in the dogmatism of the head than in the motions of the heart; he would bring the doctrine away from the angry disputes of the schools and incorporate it into practical life. He was thoroughly united with the Reformers as to the real signification of justifying faith, but these contraries which were sought to be reestablished he rejected.... From Spener's view a new phase of spiritual life began to pervade the heart. The orthodoxy of the State Church had been accustomed to consider all baptized persons as true believers if only they had been educated in wholesome doctrines. There was a general denial of that living, conscious, self-faith which was vital in Luther, and had transformed the world. The land, because it was furnished with the gospel and the sacraments, was considered an evangelical country. The contrast between mere worldly and spiritual life, between the living and dead members of the Church, was practically abolished, though there still remained a theoretical distinction between the visible and invisible Church. As to the world outside the pale of the Church, the Jews and Heathen, there was no thought whatever. Men believed they had done their whole duty when they had roundly combated the other Christian Churches. Thus lived the State Church in quiet confidence of its own safety and pure doctrine at the time when the nation was recovering from the devastations of the Thirty Years' War. 'In the times succeeding the Reformation,' says a Wuertemberg pastor of the past century, 'the greater portion of the common people trusted that they would certainly be saved if they believed correct doctrines; if one is neither a Roman Catholic, nor a Calvinist, and confesses his opposition, he cannot possibly miss heaven; holiness is not so necessary after all.'"[24]