the establishment of the theological department of the new University of Halle,* which was entirely filled by Christian professors. But though his success was considerable, his efforts produced much opposition, and both he himself, and his disciples had to bear reproach and calumny levelled under the name of pietists at those who had sufficient courage to avow their conviction of the necessity of that internal life of faith which formed the constant theme of Spener's exhortation. Francke, with some details of whose life we would present our readers, was one of those who felt most deeply, and avowed most firmly that conviction, and who, by his talents, his zeal, and above all, his piety, most effectually extended the influence of sound religion.

Augustus Herman Francke was born at Lubeck, on the 23d of March, 1663. At an early age he lost his father, who had been a lawyer of considerable eminence. Although deprived of paternal attention, his education was not neglected; he studied successively at Gotha, at the university of Erfurt, and at that of Keil, where he passed three years, and having from an early period resolved to

the bearers thus communicate with their teachers; for unquestionably a common man learns more from one such meeting, than from ten sermons.' The example thus given speedily spread; similar meetings were instituted in other places, as Essen, Augsburgh, Schweinfurt, Giessen, &c.....They continued long a blessing to the church, and were the means of recalling many, even of the learned, from the inventions and disputes of the schools, to the basis of a more fruitful theology, in piety aud the study of the Scriptures. On these were also founded the Collegia Biblica, which formed part of the widely-felt utility of the University of Halle." See Pusey 77. We can bear our decided testimony to the advantage of similar Meetings, now pretty general under the name of clerical meetings.

*The bitter spirit of controversy which distinguished the Lutherans of Wittenberg, suggested to the Elector of Brandenburgh, the erection of an University nearer and more peaceful. Halle was adopted at the recommendation of Thomasius, who had retired thither from Leipsic. The former University had distinguished itself by its censure of Spener's "Pia Desideria" as containing 264 errors, such as that he considered a holy life absolutely necessary, since without it no one could have a true faith; that the truth and sincerity of repentance were indispensable to the validity of absolution; that in all absolution a condition was implied; that the intention to reform was the preparation for repentance; that all revenge was forbidden; that the Scripture was no power of God, so long as it was neither read nor heard; that the Greek of the New Testament was, in different books, more or less elegant, the Holy Spirit having conformed himself to the style of each writer; that believers are, in matters of belief, free from all human authority; that heretics, out of that Church, might possess faith, real love, the Holy Spirit, and eternal happiness; that the new man was not less nourished by the bread and wine in the Lord's Supper, than the natural man by the natural bread aud wine, &c. &c." It may not be uninteresting to remark that Spener was accused by his enemies of being a Chiliast, or Millennarian, though his views extended merely to a fuller and more glorious developement of Christianity. He expected no earthly, no distinct kingdom, no kingdom of glory, which should replace the kingdom of grace; none, which should endure the precise period of ten centuries; but according to the analogy of the history of religion, and of Christianity itself, be did anticipate, that after the long contest which it has carried on, and in which it has been gaining successive victories, its conquest should be yet more manifest, that according to the prophets, a time should come when the knowledge of the Lord should cover the earth, as the waters cover the sea.' Pusey 81.

devote himself to the ministry, he directed all his studies towards theology. On leaving Keil, he went to Hamburgh, where the celebrated Jewish convert, Edzardi, whose reputation as a Hebrew Professor had attracted scholars from all parts of Germany, then resided. While studying the Hebrew Bible, with a purely philological intention, he had become convinced of the truth of Christianity, and had thenceforward devoted himself to the conversion of his Jewish brethren. Under this learned man Francke placed himself, being incited to the study of Hebrew by having heard from one of the Professors at Kiel, that Greek and Hebrew were the eyes of theology. His progress with Edzardi was so considerable,* that having gone to Leipsic in 1684, he was enabled to instruct in that language Wichmannshausen, who became afterwards one of the most distinguished orientalists in Germany. In 1685, he obtained the degree of Master of Arts, and soon after formed, with Paul Anton, afterwards Professor of Divinity, and some other friends, a society for religious improvement, called "Collegium Philobiblicum." The plan of this institution was, that alternately a portion of the Old and New Testament was read and commented on by one-it was then discussed by all, and to the remarks on the language were added others relative to the doctrines, and their practical application. This association attracted the public attention so strongly, that Francke and his friends were obliged by the crowd of auditors to remove to a larger room than that in which they had commenced.

In 1687, Francke spent some time at Luneburgh, pursuing his theological studies under the learned and pious Sandhagen. From his residence in this town, which he was accustomed to call his "spiritual birth place," we may date his conversion to God-his acquaintance with the "truth as it is in Jesus." His education from his earliest years had, indeed, been directed by Christian principles, and he had thence derived a serious and reflecting disposition. When ten years old, he obtained from his mother the entire possession of a little closet, where he might study and pray without any fear of interruption; and it was his habit to go on his knees and ask God for whatever he had a desire to obtain. One of his most frequent prayers was to this effect: "Merciful God, I know that all professions that are exercised in the world, contribute finally to thy glory -but I beseech thee to grant that my life may be entirely and

*We subjoin Edzardi's advice to Francke, as a guide to our young Hebraists. He directed him, in the first instance, to make himself familiar, by means of translation, with the four first chapters of Genesis, so as to comprehend the meaning of the words, without delaying on the grammatical difficulties. Without understanding the meaning of this advice, Francke implicitly followed it; and on returning to Edzardi, he learned from him that he had acquired one third of all the words in the Hebrew language, and received another piece of advice, which was to read the Old Testament frequently from one end to the other, in the original language, before he commenced a regular and systematic study of it. Francke conformed to this advice, and actually read that part of Scripture seven times in one year.

solely consecrated to thy service;"-and his youthful prayer was heard. The example of an elder sister, her advice, and her directions, were so serviceable to him, in giving him serious views, and imparting a love of the holy Scriptures, that though his early impressions were weakened by the ardour with which he devoted himself subsequently to his studies, they never were effaced. He thus expresses himself, when he speaks of his residence in Kiel : "I was well acquainted with all the principles of religion and morality, and able to prove the doctrines of our faith by Scripture.My external conduct was correct and decorous; but theology was in my head, not in my heart; it was a science that occupied my memory and my imagination, with whose theory I was familiar, but whose personal application I neglected. I read the Scriptures, but it was to derive, not edification, but information-to become more learned, not more pious. I committed my remarks to writing, but I did not reflect that the Word of God should be engraven on my heart." Such details of feeling cannot but be deeply interesting to any who have themselves experienced the danger of a systematic study of theology, and highly instructive to those who are employed in it.

In this disposition, this ignorance of things spiritual, and this devotedness to learning, did Francke remain during his stay at Leipsic; and it was at Luneburgh that he was first led to reflect seriously on his spiritual condition. The flattery of which he had been the object, on account of his learning, did not follow him to that obscure town, and the intimacy he contracted there with some real Christians who resided there prepared the way for serious selfexamination. He was asked to preach some weeks after his arrival, and while studying for his sermon, he received his first spiritual impressions. "I was then," he says in his journal, "so serious, that I was desirous not merely of displaying my powers as a preacher, but also of edifying my congregation. I intended to take as my text the words of St. John, These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name,' (John xx. 31)— and I intended to point out the meaning of a true and lively faith, and wherein it differs from that vain faith, which has its residence only in the imagination. In reflecting seriously on this passage, I began to feel that I had not myself that faith I would recommend to others, and instead of meditating any longer on my sermon, my own state became the subject of my thoughts. All my life passed in survey before my eyes, like a prospect before the eyes of a man placed on an elevated situation. At first I endeavoured to consider my particular sins, but I soon discovered in my heart that dead faith, or rather that want of faith, which I had so long mistaken for true faith, and whence flowed, as from an abundant spring, my innumerable offences.' Francke then describes the disquietude and anxiety he experienced in consequence of this discovery. He resolved to decline preaching, except his mind recovered its tranquillity before the day fixed for the sermon, and that " peace which

He

passes all understanding" was granted to his prayers;-his doubts disappeared-he was given to see the fullness and freedom of salvation, and to trust in the grace of God through Jesus Christ. preached on the text that had first opened his eyes to his own state, and might say with Paul, "We having the same spirit of faith, according as it is written, I believed, and therefore I have spoken; we also believe, and therefore speak," (2 Cor. iv. 13.) From this period Francke dates his conversion; and forty years after, a short time before his death, when alluding to these days of mercy, he said, "God then opened in my soul the inexhaustible fountain of the knowledge of Jesus Christ, whence all my life have flowed the streams of consolation and joy."

During a residence of some months afterwards at Hamburgh, Francke received much spiritual improvement from the religious society he associated with. The Christians of that town lived in great harmony and union, and often met together to speak upon the subjects of religion, to communicate their Christian feelings, to exhort one another, and "to be comforted by their mutual faith." (Rom. i. 12.) Francke was a witness and a partaker of the edifying results of these meetings, and during his life was active in recommending and directing similar ones. "It is with Christians," he would say, "as with burning coals; if they be separated from one another, they may be easily extinguished; but if united, their fire is maintained by the contact, and it often happens that the dry wood that is near them inflames in its turn." True religion is of a diffusive character-and Francke was desirous of proclaiming to others the truth of which he, by the grace of God, had been made a partaker. The character which he had obtained in Leipsic, which seemed to facilitate such a design, induced him to return thither; but previously he went to Dresden, to form an acquaintance with Spener, and to receive his advice and instructions. That excellent man, then looked up to as the head of the religious public in Germany, received Francke with cordiality, contracted a Christian friendship with him, and sanctioned by his advice and his approbation the designs of the young missionary.

As the most effectual mode of compassing his end, Francke began several courses of lectures at Leipsic: in one he explained St. Paul's epistle to the Philippians, Corinthians, and Ephesians; in another, which was eminently successful, he endevaoured to point out the difficulties connected with theological studies, and the means by which these difficulties may most effectually be surmounted. He was forced by the crowd that attended, to remove his lectures from the private room in which he had commenced, to a large public hall, that was still too small to accommodate the numbers that pressed to hear him; but what was of far greater consequence, the lectures were abundantly blessed, and very many students by this means were impressed with serious views, and continued their studies in a very different spirit from that in which they had commenced them. Such results could not be pleasing to the partizans of that lifeless orthodoxy which at that time governed the university, more

especially some professors, jealous of the influence and fame of this young man, just entered into the career of instruction, who accused him of being the head of a new sect of Pietists, though his efforts only tended to bring back the spirit of the primitive church and the reformation. In a reply published by Francke to some censures levelled against him, he remarks, "daily experience teaches us that to acquire the name of Pietist, it is only necessary to pay some serious attention to the word of God, to acknowledge the grace of God that bringeth salvation,' to renounce worldly passions, and worldly practices, and 'to live in the world soberly, righteously, and godly. Make the attempt, turn to the Lord your God with all your heart, and see if you can escape the name of Pietist.-Yes, such is the blindness of the multitude even in the blaze of Christianity, that those who experience a true repentance, and manifest their faith, are accused of inventing a new religion, adopting a new faith, and forming a new sect. It is not a new religion that is here concerned, but new hearts."

So violent was the opposition, that Francke and his friends were compelled to appear before a commission to give an account of their faith, and though in spite of the efforts of the clergy of the consistory of Leipsic, and of the faculty of theology, they were declared innocent: the faculty withdrew from him the licence of giving public lectures. Those that he had commenced he contínued, however, under the protection of the faculty of philosophy; and thus religion and its truth were protected against the very men whose duty it was to teach and defend them, by men separated by their profession from theological studies. In 1690, Francke was invited to take charge of a parish in Erfurt; he had then as colleague, Breithaupt, who preached as he did, the necessity of conversion and faith. Their sermons proved attractive, and as they were anxious that their discourses should be fully understood by their auditors, they were induced to assemble every week in private all those who were desirous that the subject of the sermon preached on the preceding Sunday should be more familiarly developed. Francke earnestly recommended to his parishioners the reading of the Bible, and circulated abundantly among them the New Testament and pious works. His doctrine at first seemed strange and new, but those who followed his advice, and searched the Scriptures for themselves, soon were convinced that it was the doctrine of Jesus Christ, and many received it in their hearts. Others again saw in Francke nothing but an enthusiast, a Pietist, and an innovator. They accused him of procuring and circulating heretical books, and the magistrates, influenced by these calumnies, forbade him to do so; while Francke, who could not conceive that such a title would be employed to designate the excellent production, that he endeavoured to distribute, continued his work as before. The magistrates, informed of this obstinate conduct, seized on the first parcel of books that came for him to Erfurt, sent for him, and opened the package in his presence. The books were found to be copies of the New Testament: and Francke assures us that this petty exertion of authority proved