promotion of religion, and was himself easily impressed by the truth. Spener's most important service was giving a proper direction to the infant university of Halle. Until this period, the Prussian youth frequented principally the university of Wittenburg, where they were filled with a bitter spirit of opposition to the reformed. The elector, who was exceedingly opposed to controversy about unessential points, was very desirous that the two communions should live in peace. To promote this object he wished to found an university within his own territories, and furnish it with professors of a better spirit. Halle was at this time a military academy for noblemen, where Thomasius distinguished by his bold and independent spirit of investigation executed the office of a teacher. Here the elector determined to found his university. In the selection of the professors he submitted principally to the direction of Spener, prescribing only, that they should not be polemics. The providence of God so directed the efforts of Spener, that he succeeded in obtaining pious men to fill these important offices. Breithaupt, senior pastor in Frankford, and Franke, professor of the oriental languages and pastor of the Glaucha church in Halle, were particularly distinguished for their religious zeal. In 1694 the university was fully organized.

Spener wrote many devotional books, excited those in authority to improve the school and church system, received students into his own house, gave regular biblical instructions, and exerted his influence to have proper persons appointed to office. The only trial connected with his situation in Berlin, was the desire of a part of his congregation to separate from his charge. This arose principally from the influence of Dr. Schade, the second preacher in the same church. He was greatly distressed at seeing the numbers who came to the communion, without appearing to be really Christians. His anxiety upon this subject, was such that days before the administration of the ordinance, his peace

was entirely destroyed, and he would spend the night in weeping and prayer. Spener in vain endeavoured to compose his mind, and remove his difficulties. He very unexpected ly published a most intemperate book upon the subject in which he called the confessional "the seat of Satan," and "the pit of hell." Many theologians espoused his cause; he was however displaced, and Spener was obliged to join in the effort to effect his removal. Spener died in 1705 Feb. 5th. The evening before his death he caused the prayer of our Saviour, in the xvii. chap. of John, to be read to him. He had never preached upon this passage of scripture, as he said he could not understand it, and that its contents could not be comprehended in this world. But now said he, I am going where all will be explained.

Spener was not distinguished for his natural endowments. He had acquired considerable information particularly of a historical kind, as is evinced by his work on Heraldry; but still he was not pre-eminent for learning. He was however, possessed of a clear judgment, by which he discriminated in every department what was of most value, and took an ¡mpartial view of every subject. He had none of that force of character which distinguished other reformers. Not impelled by the ardour of his own feelings, he could perhaps the more purely act under the influence of an impulse which came from a purer source: and that he was thus influenced from above, is evident from his great and effectual exertions, notwithstanding the natural softness of his character. This mildness, was in his situation of peculiar importance, as the orthodox from their superior numbers, and power, would have been able effectually to suppress a more virulent opponent. But as it was, all who were not entirely devoted to the opposite party, and especially the elector, was disposed to espouse his cause. Spener never permitted himself to think that he was acting the part of a reformer. He says in his "answers to cases of conscience :" "I never dreamt of the folly of undertaking a reformation. I am too sensible

of my own weakness, and that I have neither the wisdom nor power, requisite for such a work. I content myself with. exciting those to effect the reformation, whom God has called to the work." And in another place he says, "I find a great deficiency in learning, and other qualifications in myself, of which I have abundant reason to be conscious, in the discharge of the ordinary duties of my office; so that I am often ashamed of my inability to give even advice. What should I then do, if I should undertake so great a work? Especially am I deficient in faith, which alas! is so weak, as to be hardly sufficient even in matters of small moment to overcome my natural timidity, much less to make me equal to enterprises, which would require the spirit of a hero; when the Lord will restore his church to its proper state, he will choose far different men than such as I am."

The enemies of Spener opposed him with unexampled virulence. The most important work written ag inst him was "The unanimous judgment of the university of Wittenburg," 1698; or with the fuller title "Christian-Lutheran doctrines according to the word of God and the symbolical books in opposition to Dr. Spener, by the theologians of Wittenburg." In this book two hundred and sixty four heretical expressions are ascribed to Spener, such for example, that believers are free from all human authority; that in a future world we shall be able, perfectly, to understand the nature of God; that withdrawing from the world promotes peace of mind; that a holy life is necessary to entitle a man to be called a Christian; that we can learn much from the Papists and Quakers; that all baptised persons are not regenerated." The great ground of objection was that Christians were partakers of salvation even in this world. After his death, the expression of disapprobation became still more general, and it was a matter of dispute in the universities whether it was proper to say, Beatus Spener. Professor Fecht of Rostock published a book "De Beatitu

dine Mortuorum in Domino," of which he devotes the 34th section to the inquiry whether this blessedness can be predicted of Spener and decides Quod Non.

In 1686

The influence and example of Spener, called forth the exertions of many others. Prayer-meetings were established in various places. Spener had particularly opposed the ambition of the Lutheran clergy, and defended the rights of the laity, and exhorted them to apply to the Holy Scriptures for instruction. This gave rise to the formation of many private religious meetings, which must be taken into view, in order to form a proper idea of the history of this period. Such meetings were instituted in Augsburgh, Essen and Darmstadt, after Spener had introduced them in Frankford; when he removed to Saxony, they were introduced there also, although with much opposition. certain private teachers in Leipzig, as before mentioned, formed a society for reading the Scriptures, and for promoting the study of the original languages of the Bible. In this society the most distinguished members, were August. H. Franke, John C. Schade, Paul Anton and GottfriedArnold. In 1686 Franke visited Dresden, and continued there sometime with Spener, from whom he received a strong desire to engage in the work of promoting true religion among the people. On his return to Leipzig he established a biblical lecture for the students. Schade and others followed his example. These meetings were continued several months, without exciting any attention. But Franke was at last accused of having said that men might be perfect in this world; that philosophy was of little use, and that it was unnecessary to contend against heretics. The students shared in these reproaches, and it was said, that they so far undervalued the instructions of their professors that they burnt the notes they had taken from their lectures. Yet among the learned men of the university, there were some who endcavoured to counteract this opposition, and who maintained

that the term pietism, which had been given in derision, would in its best sense be applied to Franke, and his associates; of this number was Feller, the professor of eloquence; his poem entitled "the Pietist," which gives a correct exhibition of the spirit of this period is well known. The name pietist from this time, became general in its application to the friends of true religion. In opposition to this name, the adversaries of Spener, assumed that of orthodox. The attention of the court in Dresden was soon attracted to the controversy, and issued in 1689 an order to institute an investigation into what was called "the New Sect." Franke and Schade were called to undergo an examination and many witnesses were summoned against them. Nothing however was testified to their disadvantage. The university therefore, informed the court, that nothing improper had there occurred. Thomasius was particularly active in the defence of Franke. Nevertheless, Franke was forbidden to continue his lectures, and in 1690 was called away from Leipzig upon private business. Schade was still permitted to pursue his course of biblical instructions, which were attended by about a hundred hearers. Some of the citizens wished to attend these lectures, but as they were intended only for the students, and as disorder might arise from their attendance, Schade discouraged it. The citizens, therefore, formed a society for themselves in which it must be acknowledged, that much that was irregular occurred, and gave rise to a new alarm. In 1690 therefore all such meetings were forbidden. The university of Wittenburg united with that of Leipzig, in sending a petition to the elector for the entire suppression of pietism. In consequence of this petition, rules and regulations were adopted worthy of a popish hierarchy. All was now suppressed, the pietistical students were obliged to relinquish their stipendia and were given to understand, that those who attended any meetings for devotional purposes, should receive no appointment to any office.