I 
 
 
 
FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON. D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
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Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/augustusheOOguer 
 

 
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 ^ OCT 29 1931 * 
 
 THE LIFE 01%, ejai 
 AUGUSTUS HERMAN FKANKE, 
 
 PROFESSOR OF .DIVINITY, 
 AND FOUNDER OF THE ORPHAN-HOUSE IN HALLE. 
 
 ^Translates from tfte German of 
 HENRY ERNEST FERDINAND GUERIKE, 
 
 LICENTIATE, AXD PRIVATE TEACHER OE DIYTSITT TS HALLE; 
 
 BY SAMUEL JACKSON. 
 
 WITH AN INTRODUCTORY PREFACE 
 
 BY THE REV. E. BICKERSTETH, 
 
 SECTOR OF WATTOH, HERTS. 
 
 LONDON : 
 
 *HENRY G. BOHX, YORK STREET, CO VENT GARDEN, 
 
 184: 
 
INTRODUCTORY REMARKS. 
 
 The Editor of the Christian's Family Library intro- 
 duces the Memoir of the celebrated Augustus Herman 
 Franke to his readers with much pleasure. When 
 Lutheranism was sinking into mere abstraction and 
 formality, Franke was graciously raised up with 
 others, who preceded and followed him (to whom 
 the name of Pietists was given in reproach) to pres> 
 on men's minds the valuable and unspeakable impor- 
 tance of the life and power of godliness. Fixed, from 
 1691 to 1727, at Halle in Saxony, in the very centre 
 of Germany, his works and labours of love were 
 such as to attract universal attention to those greal 
 principles which led him to this devotedness to our 
 God and Saviour, and thus many were brought to 
 know, enjoy, and walk in the light of the Gospel of 
 the grace of God. 
 
 The testimony of Weisman to Franke is con- 
 densed and valuable. I she it in his own words. ' — 
 
 1 Dona viri ad invidiam usque laudata, prostant ab ingenti eorum 
 numerc, quibus erat omnino notissimus, ac inter eos forte a non. 
 nullis quoque quibus sola Veritas, hujusmodi encomia*extorsit. Erat 
 vir doctus, theologiae solids et salutaris amantissimus, concionator 
 
IV INTRODUCTORY REMARKS. 
 
 " The gifts of a man, praised even to envy, are 
 manifest by the vast number of those to whom he 
 was altogether most known, and by some perhaps 
 from whom only truth extorted encomiums of this 
 kind. He was a learned man, greatly attached to 
 solid and sound theology, a plain and familiar 
 preacher, but hearty also and pathetic, a most labo- 
 rious administrator of things committed to him, and 
 most ready from long use and experience of things ; 
 and whose memory (from the arduous and large 
 business which his zeal, love and indefatigable care 
 for doing good imposed on himself, faithfully and 
 boldly administered) will endure to a late posterity. 
 But his acts have passed, it is not to be denied, 
 through good report and evil report, and this is 
 usual in our age especially. But in this all things 
 return to God's judgment of his servants, and not to 
 man's judgment, who in praising and censuring not 
 seldom errs from the right rule of judging. This 
 excellent man died in the year of our Lord 1727." 
 
 There is much that is very instructive in the ac- 
 count of his conversion, and in the description which 
 he gives of that faith by which he was led to the 
 knowledge and enjoyment of the true and living 
 
 planus ct facilis sed cordatus simul et patheticus, administrator 
 rerura ipsi concreditamm laboriosissimus, ex longo rerum usu atque 
 experientia, exercitatissimus cujus memoria ex ne^otiis arduis am- 
 plisque, quae ipsi imposuerat zelus, cbaritas, et infatigabilis cura 
 bene faciendi quam plurimis fkleliter et intrepide administratis, ad 
 seram usque posteritatem durabit. Quin acta illius per evtprjfxias 
 ct Svacbw./j.ias transiverint, nullum plane dubium et moris est nostro 
 maxime soeculo. Sed in his omnia redeunt ad judicium Dei d€ 
 suis non ad diem bumanum, qui non raro in laudando et cei 
 a legitima aberrat judicandi regula. Diem obiit supremum vir 
 optimus. a. i). 1827. 
 
INTRODUCTORY REMARKS. V 
 
 God ; and the Editor hopes that the reader may find 
 real help from this statement of Franke's spiritual 
 experience. 
 
 Franke,— by the translation of his Guide to the 
 Scriptures, his Nicodemus, his Pietas Hallensis, 
 and his Sum and Substance of the Scriptures, — is 
 already well known to many English readers, and 
 they will be gratified to see here more in detail, the 
 springs and course of that river by whose waters they 
 may have been heretofore refreshed. 
 
 It might have been well to have opened more the 
 struggle between our fallen nature and divine grace, 
 which it is very clear from his own confession, Franke 
 deeply felt, lest any should think too highly of a 
 man whom God so greatly honoured with extend- 
 ed usefulness ; and either be led to despair, or to 
 glory in man. O how important it is to rise through 
 all the excellences which God gives to his people, to 
 the great Giver, the only true life and happiness of all 
 men, and to the truth of all having free liberty con- 
 stantly to drink of the same fountain of life ! 
 
 The whole history of the Orphan-House is full of 
 instruction. From what small -beginnings did that 
 mighty principle, faith in the living God, bring out 
 ultimately a blessed building of mercy, for which 
 thousands have for ever had to thank God. "Let 
 none despise the day of small things." The way in 
 which Franke overcame evil with good is a very 
 observable part of his course. While his enemies 
 were warning the Church against his supposed errors, 
 he, by his well-doing, put to silence the ignorance of 
 foolish men. 
 
 The very character of the Orphan-House was wholly 
 
VI INTRODUCTORY REMARKS. 
 
 Evangelical. What is the Church of the Living 
 God, but a place where Orphans are gathered by 
 degrees out of that evil world in which they are in 
 extreme danger of perishing. That house begins 
 with a very few, but by degrees increases and 
 extends, and embraces more and more. There 
 they are freely received, wisely trained, all their 
 wants provided for, and there they learn to be made 
 blessings to their fellow-creatures. Oh the love 
 of the Author and Finisher of our Faith, who leaves 
 us not as Orphans in the world, but provides for all 
 who apply to Him this house, and a Heavenly In- 
 structor to guide them into all truth ! 
 
 Reader ! have you fled here for refuge? Those only 
 are safe, who win Christ and are found in him ! 
 
 E. BICKERSTETH. 
 
 (Vat ton Rectory, 
 
 Herts, Jan. 21, 1837. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 Introductory Remarks — Franhes birth and parentage — 
 Primary instruction and Academical course — Re- 
 moval to Luneburg — Commencement and progress of 
 his spiritual life — Confession of faith . page I 
 
 CHAPTER II. 
 
 Removal to Hamburgh and Leipzig — Labours there and 
 opposition to them — Call to Erfurt — Expulsion — 
 Appointed Professor in the University of Halle . 25 
 
 CHAPTER III. 
 
 Pastoral labours in Glaucha — Extracts from his sermons 
 — List of his spiritual writings . . . .37 
 
 CHAPTER IV. 
 
 Enters upon his professorship of the oriental languages, 
 and subsequently of divinity — Lectures instituted, and 
 extracts from them — Labours for the spiritual benefit 
 of the students — Academical works, and extracts from 
 them . 58 
 
"Vlll CONTENTS. 
 
 CHAPTER V. 
 
 Opposition and controversy excited by Franh.es labours 
 in Halle Ill 
 
 CHAPTER VI. 
 
 Erection of the Orphan-house and institutions connected 
 with it. 140 
 
 CHAPTER VII. 
 
 Method of instructing the young — Labours for the bible 
 and missionary cause — Journies — Domestic life. — 
 Decease — Concluding observations . . .185 
 
 APPENDIX. 
 
 From " A Guide to the Study of the Holy Scriptures." 
 " On the Practical Reading of the Scriptures." . . .223 
 
 From " Christ the Sum and Substance of all the Holy 
 Scriptures." 
 
 1. "Who is the Sum and Substance of the whole Sacred 
 
 Writings." 231 
 
 2. " On John i. 18." 242 
 
 3. " Proofs of the Divinity of Christ." 244 
 
 4. " On the Benefits we enjoy by Jesus Christ." . . . 2S1 
 
 5. " On the Divine Order by which we partake of them." . 235 
 
 6. " The True Way of following Christ." . ■ . . 2SQ 
 
THE LIFE OF 
 
 AUGUSTUS HERMAN FRANKE. 
 
 CHAPTER I. 
 
 Introductory Remarks — Franke's birth and parentage — 
 Primary instruction and Academical course — Re- 
 moval to Liineburg — Commencement and progress of 
 his spiritual life — Confession of faith. 
 
 The light of the Reformation had not long dawned 
 upon Germany, before it became obscured by the 
 pernicious controversies which were carried on in 
 the bosom of the Lutheran church ; so that towards 
 the end of the sixteenth and beginning of the seven- 
 teenth centuries, a formal and lifeless orthodoxy, and 
 a mere historical belief, took the place of the true and 
 living faith, which the Reformation had diffused. 
 People contented themselves with a strict but merely 
 outward adherence to the established articles of be- 
 lief, instead of regarding, with Luther, the practical 
 application of the simple doctrines of the gospel as 
 
 B 
 
2 INTRODUCTORY REMARKS. 
 
 the chief and primary object. The smallest deviation 
 in doctrinal points from the creed of the church, was 
 punished with an ardent zeal, which notunfrequently 
 overstepped the bounds of propriety ; and in short, 
 the substance was neglected and forgotten, whilst 
 contending for the form. Every part of divinity re- 
 ceived a polemical tinge; whilst biblical exposition, 
 the chief object of theological science, was regarded 
 as completely of secondary consideration. Olearius 
 was unable to introduce an exegetical course of lec- 
 tures at Leipzig, and the learned Carpzovius was 
 compelled to conclude his lectures on the prophecy 
 of Isaiah, with the very first chapter. The conse- 
 quence of such a mode of study at the universities, 
 was, that the preachers they sent forth, instead of 
 expounding the Bible to the people, as the means of 
 communicating instruction, edification, and sanctifi- 
 cation, disseminated only scholastic dogmas and con- 
 troversial sentiments, and being mostly destitute of 
 feeling for things divine, frequently promulgated 
 from the pulpit, things of a completely extraneous 
 and ridiculous nature ; so that the Holy Scriptures 
 were an unknown and a sealed book to the unin- 
 structed people. 
 
 This corrupt state of the religion and divinity of 
 the Lutheran church could not always continue ; 
 and was necessarily succeeded by a new excitement 
 to faith. The first impulse to this occurred even 
 during the first half of the seventeenth century, by 
 the efforts of George Calixtus of Helmstadt, who 
 sought to re-direct the attention of the students of 
 divinity to its historical department. But the chief 
 renovation was of necessity to be of a practical 
 nature. Many of the pious laity, who were unable 
 
INTRODUCTORY REMARKS. 
 
 to derive any nourishment from cold controversial 
 discourses, retired more into themselves, and sought 
 that instruction respecting- divine things, in secret 
 intercourse with God, which they did not find in the 
 established church. But in such instances, some- 
 thing of an imaginary and fantastic nature easily 
 intermingled itself, because of the deficiency in the 
 needful mental culture ; and hence it was very de- 
 sirable that pious and learned divines should come 
 forward, and provide for the spiritual necessities of 
 the people. Of this description were those eminent 
 men, John Arndt, John Gerhard, and Valentine 
 Andrea. These individuals however, only prepared 
 the way for a renovation in religion and divinity : 
 the new epoch of evangelical vitality began with 
 the great Philip James Spener. He labored to 
 divest the study of divinity of scholastic controversy, 
 and to lead it back to its source, the Holy Scriptures ; 
 whilst impressing it upon the student as an affair of 
 the heart, more than of the head. He was desirous 
 that every divine, instead of devoting himself to some 
 human system, should himself deduce from the Bibie 
 its true and simple doctrine ; and declared, that lie 
 only could preach the gospel effectually, who had in- 
 wardly experienced its power. He spoke in very 
 warm terms against the mode of preaching in vogue 
 at that period, and said that the pulpit was not the 
 place for an individual merely to shew himself to 
 the best advantage, but where the practical truths of 
 the gospel — the doctrines of sin, redemption, and 
 sanctification, ought to be simply and intelligibly 
 preached. The sermons which Spener preached at 
 Frankfort, and in which he promulgated the simple 
 truths of the gospel, produced, as is invariably tin 
 
 B 2 
 
4 INTRODUCTORY REMARKS. 
 
 case, astonishing effects. Being desirous, however, of 
 influencing the minds of men in a still more powerful 
 manner, and in order that he might be enabled to 
 enter into closer connection with those of his hearers 
 who were the most susceptible of divine truth, to pro- 
 vide by this means in a still greater degree for their 
 spiritual necessities, and thus render them a salt to 
 the church, — he established, with the consent of his 
 colleagues, special meetings in his own house, when 
 he read the Scriptures to those that attended them, 
 and spoke with them upon the great truths of religion 
 and the state of their souls. 
 
 Spener's influence in the church increased on his 
 removal to Dresden ; but reached its height when 
 stationed at last in Berlin, where under his auspices, 
 a complete theological faculty formed itself at the 
 newly-established university of Halle. But the 
 more actively Spener and his friends and pupils 
 laboured in the cause of vital Christianity — the more 
 decidedly and hostilely were they opposed by that 
 party in the Lutheran church, which was zealous 
 for the letter of a lifeless orthodoxy, and who branded 
 their efforts with the name of pietism. 1 
 
 One of Spener's younger friends, and the greatest 
 of his spiritual followers at that period, was Augustus 
 Herman Franke, the subject of the present memoir. 
 He was born at Liibeck, on the 23d March, 1663. 
 His father, John Franke, was doctor of laws, and 
 syndic of the cathedral church of Liibeck ; but re- 
 moved in the year 1666, with his family, to Gotha, 
 whither he had been invited by duke Ernest the 
 
 1 Hence the term pietist in Germany, almost synonomous with that 
 of methodist in this country, by which every one who professed any- 
 thing beyond the mere dead letter was designated. 
 
FRANKE S BIRTH AND PARENTAGE. 5 
 
 pious, who nominated him aulic counsellor and 
 assessor, for the express purpose of regulating the 
 schools and ecclesiastical concerns in his dominions ; 
 but he died there in 1670, when young Franke was 
 only seven years of age. 
 
 The elder Franke had already commenced a course 
 of private instruction with his son, which his mother 
 caused to be continued till he was in his thirteenth 
 year, and the latter confesses, in the fragment of his 
 life, that study was his favourite occupation. At the 
 age above-mentioned, he entered the gymnasium at 
 Gotha, and notwithstanding his youth, was distin- 
 guished in consequence of his uncommon acquire- 
 ments. The year following, he was dismissed from 
 the school, as being fit for the university. But on 
 account of his youth, which had already brought 
 upon him many humiliations from his school- 
 fellows, who were much older than himself, he 
 remained two whole years at home, during which 
 period he exercised himself in philology, and 
 especially in the Greek language, under the direc- 
 tion of a private tutor. Franke also began, before 
 removing to the university, to occupy himself with 
 the study of divinity, to which he gave his decided 
 preference, as well as with philosophy, although he 
 blames this premature application to academical 
 studies, in the fragment of his life which he wrote 
 at a later period. 
 
 In his sixteenth year, he entered the university 
 of Erfurt, which is situate near Gotha. He there 
 attended lectures, though mostly private ones, from 
 an old friend of his family, the learned Conrad Ru- 
 dolph Herz, upon logic, metaphysics, geography, 
 and history, as well as upon the Hebrew language, 
 
AT THE UNIVERSITY OF KIEL. 
 
 which he had previously neglected. However, he 
 left Erfurt at Michaelmas of the same year, and re- 
 moved to the university of Kiel, where he enjoyed 
 a considerable stipend, which his maternal uncle in 
 Liibeck had in his gift. 
 
 At Kiel, Franke entered into intimate communion 
 with that celebrated and truly pious divine, Chris- 
 tian Kortholt. He not only attended the latter's 
 theological lectures, but also boarded and lodged 
 with him, had the use of his library, and received 
 particular instruction from him in ecclesiastical 
 history. Besides this, Kortholt gave private lessons 
 to him and the son of the excellent Christian Scriver, 
 in philosophy. Franke also attended MorhofTs 
 lectures on physics, natural history, and Latin elo- 
 quence, and took a peculiar interest in his collegium 
 2)olyhistoricio)i. He also learnt the English language 
 at Kiel. To exercise himself in pulpit eloquence, 
 he studied Aristotle's Rhetoric. But that which 
 attracted him to Kiel, was chiefly the study of meta- 
 physics and moral philosophy, the discipline of 
 both which he studied, not without any reference 
 to divinity. 
 
 After a three years residence at Kiel, Franke left 
 that place in the year 1682. He had heard from his 
 teachers, both at Erfurt and Kiel, that a knowledge 
 of the Greek and Hebrew languages was of primary 
 importance in the study of divinity. Now though 
 he possessed a tolerably thorough knowledge of the 
 Greek, yet his acquaintance with the Hebrew was 
 limited. His repeated study of Schikard's grammar, 
 and a commencement he made in analyzing, had 
 yielded no perceptible progress in the knowledge 
 of the language. To make a final attempt, he tra- 
 
CONCLUSION OF HIS STUDIES. 7 
 
 veiled in 1682, from Kiel to Hamburgh, to place 
 himself under the celebrated Hebrew linguist, Ezra 
 Edzardi. The latter advised him to make himself 
 so intimately acquainted with the first four chapters 
 of Genesis, as to know every word in them, without 
 troubling himself much with the grammar, and then 
 to come to him again. This advice seemed entirely 
 useless to Franke ; however he followed it faith- 
 fully, and then waited again upon the Jew. To 
 his great astonishment, Edzardi now assured and 
 proved to him, that he was already acquainted with 
 a third part of the Hebrew words. This inspired 
 Franke with fresh courage ; and Edzardi then ad- 
 vised him to read the Hebrew bible repeatedly 
 through, after which he might study the language 
 still more profoundly. After a two month's residence 
 in Hamburgh, Franke returned to his family at 
 Gotha. There he read the Hebrew Bible seven 
 times through in one year, by which he attained such 
 a knowledge of that language, that he was acquainted 
 with every word in it. He learnt French also at that 
 time. 
 
 Franke had spent a year and a half in the most 
 diligent application to studies of this nature, when 
 an affluent student of divinity in Leipzig, of the 
 name of Wichmannshausen, wished to have him for 
 a companion, that he might receive instruction from 
 him in Hebrew. Franke accepted this offer, and 
 removed to Leipzig towards Easter, 1684. Wich- 
 mannshausen made such progress under Franke's 
 tuition, that he afterwards became professor of the 
 oriental languages at Wittenberg. Franke at the 
 same time continued his studies at Leipzig, in di- 
 vinity, philosophy, history, and philology, and also 
 
8 READS LECTURES IN LEIPZIG. 
 
 made himself acquainted with Rabbinical litera- 
 ture and the Italian language. In the year 1685, 
 he took his degree of master of arts, and began to 
 read lectures, which were numerously attended by 
 the students. To exercise himself in biblical expo- 
 sition, he and another private teacher, of the name 
 of Paul Anton, afterwards divinity professor in 
 Halle, hit upon the idea, in 1686, of instituting what 
 was termed a philobiblical society. After consulting 
 with some other graduates, they fixed upon the fol- 
 lowing Sunday, after the afternoon service, for the 
 commencement of the new course. The first hour 
 was spent in expounding a section of the Old Testa- 
 ment by one of them, and the second a section of the 
 New, by the other. The rest added their remarks- 
 Their primary object, in these meetings, was to exer- 
 cise themselves in philological exposition, but par- 
 ticular regard was soon paid to the practical under- 
 standing of the scriptures ; and thus Franke began, 
 even at that time, to contribute much towards a more 
 biblical and practical state of religion. The number 
 of the members of the philobiblical society increased, 
 in a short time, to such a degree, that it was neces- 
 sary to procure a more commodious lecture-room, 
 and to commit the superintendance to a person of 
 influence, for the preservation of order. This was 
 undertaken by Dr. Valentine Alberti, professor of 
 divinity at Leipzig, who frequently attended the 
 lectures himself, which were then held in his house 
 on the Wednesday. 
 
 In 1687, Franke was induced, by a disputation held 
 in Leipzig, ' De quietismo contra Molinosum/ in 
 
 i Michael de Molinos, a celebrated pious Spanish mystic who fin- 
 ished his days at Rome, in the eighteenth century. 
 
TRANSLATES MOLIXO's WORKS. 9 
 
 which the antagonist confessed that he had never read 
 Molinos' writings, to translate two of the latter's 
 works—' Guida Spirituale,' ' Manuductio Spiritu- 
 alis,' and ' Delia Comunione Cotidiana/ or ' De Com- 
 munione Quotidiana,' from the Italian into Latin. 
 This step was taken amiss of him, as if he thereby 
 acknowledged himself an adherent of Molinos, and 
 a friend to Catholicism. To this he replied, ' I have 
 never sought to justify or maintain every thing con- 
 tained in Molinos. But I have been much dis- 
 pleased that others should fall upon an author, and 
 condemn him, without understanding him, or ever 
 having read him, and attribute sentiments to him, 
 which probably never occurred to him. On the 
 contrary, I assert that there is much of what is edi- 
 fying and useful in his writings, which I can never 
 bring myself to reject or condemn. Truth must be 
 esteemed everywhere, whether found amongst friends 
 or foes. We ought to prove all things, and hold 
 fast that which is good. Am I necessarily a heathen, 
 when I say that many good things are to be found 
 in Cicero's De Officiis? And why must I be vilified 
 and made out to be a Catholic, because I find 
 many useful observations in a Roman Catholic 
 book?' 
 
 Whilst at Leipzig, Franke undertook a journey 
 to Wittenberg, to make himself acquainted with the 
 divines of that place, and other celebrated indi- 
 viduals, and met with a kind reception from them. 
 
 During that year, the stipend which Franke had 
 enjoyed at Kiel, was again oifered him by his uncle, 
 but with this condition, that he should spend some 
 time at Liineburg with the pious and learned super- 
 intendent Sandhagen, to be further instructed by 
 
10 REMOVES TO LUNEBURG. 
 
 him in the exposition of the scriptures, particularly 
 of the prophets, and in the harmony of the gospels. 
 On the journey thither, he became acquainted, in 
 Magdeburg, with Scriver, the father of his former 
 friend at Kiel. Franke termed Luneburg his spiritual 
 birth-place. 
 
 We will now turn from the contemplation of the 
 early part of his academical career, and advert to the 
 manner in which the divine life developed itself in 
 him. 
 
 He enjoyed a very religious education in his youth, 
 in the house of his parents. He soon ceased to take 
 pleasure in the amusements of boys of his own age, 
 and in his tenth year, requested his mother to provide 
 him with a little room, which he could call his own, 
 for the purposes of silent study and prayer. His 
 request was granted, and as often as he came home 
 from attending his private teacher, he went into his 
 solitary room, closed the door, fell upon his knees, 
 and prayed for whatever his childlike heart prompted 
 him. In particular, he was wont to pray as follows : 
 " O Lord, there must be a variety of states and pro- 
 fessions in the world, all which finally tend to thy 
 glory; but I beseech thee, let my whole life be 
 directed solely to the promotion of thy glory I" The 
 example of his pious youngest sister, who was three 
 years older than himself, had a peculiar influence upon 
 Franke. The former, who was the most cheerful and 
 amiable of the whole family, had feared God from 
 her earliest years. She read her bible diligently, 
 together with other edifying works, and encouraged 
 her little brother, who was her favourite, and who 
 was also equally fond of her, to do so likewise ; and 
 amongst other books, put Arndt's True Christianity 
 
FIRST INDICATIONS OF PIETY. 11 
 
 into his hands. This pious child died early, because 
 she pleased God; 
 
 After his sister's decease, the fire she had enkindled 
 in young Franke was by no means ever entirely ex- 
 tinguished; but in consequence of receiving no suffi- 
 cient additional nourishment, it continued to burn 
 only faintly. Franke himself frequently complained, 
 that he had not acted with sufficient fidelity with 
 reference to his first impressions ; and that owing to 
 the many bad examples, which were presented to his 
 view, and the absence of the requisite daily admoni- 
 tions, he was wanting in stability in that which is 
 good. He confesses, that during the period he spent 
 at school, he was not free from a pernicious vanity, 
 and that his too ardent application to his studies had 
 proved a hindrance to superior occupations. His 
 fervent desire to meet with some, with whom he 
 might hold religious converse, and which, as he says, 
 he laid before God in his fourteenth year, on his 
 knees at the Gymnasium in Gotha, was not fulfilled 
 at that period. 
 
 During the period which he spent at the university, 
 Franke's almost exclusive endeavours were directed 
 to increase the treasures of his knowledge. In w riting 
 respecting the state of his mind when at Kiel, he thus 
 expresses himself: — " I was able to define all the 
 ideas of positive theology and ethics. I could prove 
 every doctrine from the Holy Scriptures. I neglected 
 nothing of what respected outward piety. But divi- 
 nity was in my head, and not in my heart. It was a 
 dead science, which occupied my memory and ima- 
 gination. I was well aware that divinity was defined 
 to be a habitus practicus ; but in reality, I only trou- 
 bled myself about the theory. When I read the 
 
12 FIRST INDICATIONS OF PIETY. 
 
 Scriptures, my object was to increase my learning, 
 and not that I might practically apply their contents. 
 I laid great stress upon committing everything to 
 paper, and had formed in this manner, many consi- 
 derable volumes of lectures ; but it rarely occurred 
 to me to inscribe any thing on my heart." But even 
 at this period, and particularly whilst at Kiel, where 
 Kortholt's example had an influence over him, he 
 frequently felt impelled to intreat God in secret, to 
 grant him a real change of heart, and make him his 
 child. Often did he walk about solitarily on the sea 
 shore, and reflect within himself on the three follow- 
 ing points in particular : — first, how he might attain 
 to true godliness ; which, however, was always the 
 most difficult for him to answer ; next, how he might 
 acquire a high degree of learning; and lastly, how 
 he might usefully communicate what he had learnt 
 to others ? 
 
 The year and a half he spent at Gotha, operated 
 beneficially upon his inward life. He says that 
 practical godliness had then become dear to him, 
 and that his religious feelings on many occasions 
 received more warmth. Yet even at that time he 
 did not consider it improper to make celebrity, afflu- 
 ence, and a life of ease, the objects of his knowledge 
 and his literary acquirements. The idea that the 
 world with its lusts passes away, and that there were 
 more durable enjoyments than the transitory plea- 
 sures of earth, was still unable to take root in his 
 soul. 
 
 Whilst residing in Leipzig, from 1684 to 1GS7, he 
 manifested his love to the holy scriptures and bibli- 
 cal religion, by instituting the collegia philobiblica ; 
 but still he had not yet, by any means, attained to 
 
DEEPER EXPERIENCE. 13 
 
 inward peace. He observed that he was deficient in 
 many respects, and yet knew not, in reality, how to 
 remedy the defect ; he was still ignorant of himself, 
 as to his true inward state and spiritual necessities, 
 and was still destitute of that living and vivifying 
 faith, which is not an affair of mere knowledge, not 
 a mere view nor a dead letter, but which induces its 
 professor to give himself up entirely to the Redeemer, 
 as the only helper, and causes him to taste, in fellow- 
 ship with him — the peace of God. 
 
 How Franke attained, at length, in the year 1687, 
 through divine grace, to true and vital religion, he 
 himself informs us, in a manuscript which was read on 
 a public occasion by his son, after his decease : 
 " In 1687, when I was about twenty-four years of age 
 I began to come to myself, to perceive more deeply my 
 corrupt and depraved state, and to long with greater 
 earnestness that my soul might be delivered from it. 
 I know not that any thing of an external nature gave 
 occasion to this, besides the preventing grace of God, 
 except my theological studies, which I had pursued as 
 a science, and apprehended merely by my rational 
 powers. I perceived that I could not possibly ven- 
 ture to deceive the people, nor enter upon a public 
 office, and then preach to others, that of which I had 
 no heartfelt conviction. I still lived in the midst of 
 worldly society, and was surrounded by the allure- 
 ments of sin ; to which must be added the being long 
 habituated to such a state of things ; but, notwith- 
 standing all this, my heart was touched by divine 
 influence, to humble myself before God, to entreat his 
 favour, and frequently to beseech him, on my knees, 
 to place me in another state of mind, and to make of 
 me a sincere child of God. That passage was now 
 
14 INCREASE OF THE DIVINE LIFE. 
 
 applicable to me, •' When for the time ye ought to 
 be teachers, ye have need that one teach you again, 
 which be the first principles of the oracles of God ; " 
 (Heb. v. 12.) For I had studied divinity for about 
 seven years, was well acquainted with our theses, 
 how they were to be maintained, and the objections 
 of the opponents ; I had read the scriptures through, 
 repeatedly, and also much from other practical 
 works ; but because all this was apprehended merely 
 by the understanding and memory, and the word of 
 God had not been introduced into the life and con- 
 duct, but remained dead and unfruitful, I was obliged 
 to begin again, as it were, to be a Christian. But at 
 the same time I found my state so corrupt, and was 
 so much entangled, by a variety of hindrances and 
 restraints, which were not gross vices, but the snares 
 which study and seeking to please the world pre- 
 sented to me, that I seemed to myself like a man 
 sunk in the mire, who stretches out his arms, but is 
 unable entirely to extricate himself; or like one 
 whose hands, feet, and whole body is bound in fet- 
 ters, who, having burst one of the cords that bind 
 him, longs the more ardently to be free from the rest. 
 But God who is " faithful and true," always assisted 
 me by his grace, and prepared the way for me to 
 live daily in a manner more well-pleasing in his 
 sight. His strong hand soon removed the outward 
 hindrances, and because he, at the same time, re- 
 newed my heart, I seized with eagerness every oppor- 
 tunity of serving him zealously. 
 
 " This state was like the twilight before the rising 
 of the sun. I had already placed one foot on the 
 threshold of the temple, and yet I was held back, by 
 a deeply-rooted love of the world, from fully entering 
 
INCREASE OF THE DIVINE LIFE. 15 
 
 into it. Conviction penetrated deeply into my heart, 
 but ancient habits occasioned me to transgress so fre- 
 quently in word and deed, that I was much alarmed. 
 Still I loved godliness from my very heart, spoke 
 with all earnestness upon it, and'impressively assured 
 my best friends of my determination to live in a 
 godly manner in future ; so that I was even regarded 
 by some as a zealous professor of religion, and some 
 of my friends afterwards confessed to me, that they 
 had observed in me a perceptible change. But I am 
 well aware, nor is it concealed from the Lord, that 
 worldly-mindedness had even then the predominance 
 in me, and that evil was as mighty in me as a giant, 
 to whom a child opposes itself. Who would have 
 been more wretched than I, if I had continued in 
 such a state, laying hold of heaven with one hand, 
 and of earth with the other — desirous of enjoying, at 
 the same time, the friendship of God and the friend- 
 ship of the world — resisting atone time the former 
 and at another the latter, and cleaving properly to 
 neither ! O how great is the love of God, which he 
 has manifested in Christ Jesus to the human race ! 
 God did not cast me off on account of the deep de- 
 pravity in which I was plunged, but had patience 
 with me, and sustained my weakness, so that I never 
 lost courage, but always hoped I should in future 
 press forward in a better manner into real life from 
 God. I have truly experienced in my own case, thai 
 we have no reason to complain of God, but that he 
 is ready to burst every barrier, wherever he finds a 
 heart that is sincere, and earnestly seeks bis face. 
 He always went before me, as it were, and cleared 
 away every obstruction, that I might be convinced 
 that conversion was not my work, but his. He took 
 
16 INCREASE OF THE DIVINE LIFE. 
 
 me by the hand, and led me, like a mother leads her 
 weak child, and so superabundant was his love, that 
 he laid hold of me again, when I had torn myself 
 from his hands. He also at length heard my prayer, 
 and placed me in a free and unfettered state, so that 
 I had nothing more to do with the world, or at least 
 so little, that it would have been most unjust for me 
 to have complained of restraints in the Christian 
 path." Franke here alludes to his residence in Lune- 
 burg, with Sandhagen, from Michaelmas, 1687. The 
 acquaintance he made in the jonrney thither with the 
 pious Scriver, the author of " The Soul's Treasure," 
 probably also produced a deep impression upon him. 
 Settled in Luneburg for a time, he inhabited a 
 little solitary apartment, far from the bustle, ap- 
 plause, and distinctions in which he had lived at 
 Leipzig, and enjoyed the society of a few real and 
 serious Christians. A short time after his arrival in 
 Luneburg, he was requested to preach a sermon in 
 the course of a few weeks, at St. John's church in 
 that city. " My mind was in such a state/' con- 
 tinues he, " that I had not the mere exercise of 
 preaching in view, but the edification of my hearers. 
 Whilst reflecting upon this subject, I hit upon the 
 words, ' These are written, that ye might believe that 
 Jesus is the Christ, the Son of God, and that believ- 
 ing, ye might have life through his name.' (John xx. 
 31.) My intention in selecting this text was, to treat 
 of true and living faith, and how it is distinguished 
 from a mere humau and imaginary belief. Whilst 
 revolving the subject in my mind, with all serious- 
 ness, I felt that I myself was still devoid of that 
 faith, which would be required in my sermon. I 
 therefore relinquished meditating upon the sermon, 
 
INWARD CONVICTION. 17 
 
 and found enough to do with myself." He sought 
 to compose himself by a variety of means, and to 
 convince himself of the reality of his faith on rational 
 grounds : but the more he endeavoured to help him- 
 self, the higher rose his distress and his scruples. 
 He had recourse to dogmatical and practical writ- 
 ings, and even to the Holy Scriptures ; but could 
 derive no benefit, either from the word of God or the 
 word of man, and found just as little efficacy in the 
 one as in the other. " The whole of my former life," 
 says he, " presented itself to my view, like the pros- 
 pect of a large city from a lofty tower. First of all, 
 I was able to number, as it were, my sins ; but soon 
 the principal source from which they sprang, unfolded 
 itself; — I mean unbelief, or a mere imaginary faith, 
 with which I had hitherto deceived myself." He 
 then describes the great uneasiness and distress into 
 which he fell, but of which he told no one any thing, 
 and rather sought to conceal it as much as he was 
 able. " At one time I wept, at another I walked up 
 and down in great distress ; then fell upon my knees 
 and called upon him whom I knew not; and said, 
 that if there was really a God, I besought him to 
 have pity on me ; and this I did frequently and in 
 various ways. One Sunday, I reflected upon the pro- 
 priety of declining the invitation to preach, if no 
 change manifested itself, because I could not preach 
 against my conscience, nor deceive the people with 
 respect to my state. For I felt too perceptibly what 
 it was to have no God to whom the heart could 
 cleave ; to weep over one's sins, and not know why, 
 or who it was that caused such tears to flow, and 
 whether there really was a God, whom we had 
 offeuded by our sins; and daily see our misery and 
 c 
 
18 INWARD CONSOLATION. 
 
 wretchedness, and yet know of no Saviour and no 
 place of refuge. It was in such anguish of soul as 
 this, that on the Sunday above mentioned, I again 
 knelt down, and called upon that God and Saviour 
 whom I knew not, nor believed in, for deliverance 
 from my wretched state, — if there really was a God 
 and Saviour. And the Lord heard me. His paternal 
 love was so great, that he would not divest me by 
 degrees of my heartfelt distress and doubts, with 
 which I might well have been satisfied — but that I 
 might be the more thoroughly convinced, and that 
 my reason might have nothing to object to his power 
 and faithfulness, he answered me all at once. Ever}* 
 doubt disappeared ; I was assured in my heart of the 
 favour of God in Christ Jesus; I could not only call 
 him God, but also call him Father. All sorrow and 
 distress of mind was removed, I was animated with a 
 flood of joy, so that I blessed and praised God with 
 an overflowing heart and tongue, who had mani- 
 fested such mercy to me. I had knelt down in great 
 distress and doubt, and rose up again with unspeak- 
 able joy and certainty. It seemed to me as if I had 
 spent all my life in a deep sleep ; as if I had done 
 every thing only as in a dream, and had now for the 
 first time awoke from it. I was perfectly convinced 
 that the world, with all its pleasures and delights, 
 could not excite such sweet felicity in the human 
 heart as that which I then enjoyed; and clearly saw 
 in faith, that after such a foretaste of the grace and 
 goodness of God, the world, with its incitements to 
 worldly lusts, would have little influence over me." 
 The following Wednesday, he delivered his dis- 
 course upon John xx. 31, 'with heartfelt satisfaction : 
 for he could now say with Paul, ■ We, having the 
 
REAL CONVERSION. 19 
 
 same spirit of faith, according as it is written, I be- 
 lieved,- and therefore have I spoken ; we also believe, 
 and therefore speak.' (2 Cor. iv. 13.) 
 
 It was from this decisive hour, that Franke dated 
 his real conversion. Forty years after, he said in his 
 last prayer in the garden of the Orphan House at 
 Halle, that God at that time had dug in his heart 
 the well of the vital knowledge of Jesus Christ, from 
 which never-failing source, streams of consolation 
 and joy had abundantly flowed forth during the 
 whole of his life. " From that period," says he, in 
 the fragment of his life, " I have been in earnest 
 with respect to religion, and from that time it has 
 been easy to me to deny all ungodlinesss and worldly 
 lusts. The glory of God, and the promotion of the 
 knowledge of him amongst men, is since that time 
 more important to me than ever, and I have begun to 
 esteem promotion, honour, and celebrity in the sight 
 of the world, riches, ease, and outward gratifications 
 as nothing. But since then," continues he, " I have 
 also begun to suffer more for righteousness' sake." 
 
 Thus had Franke experienced in himself, that a 
 new and inward life, like a new creation, had com- 
 menced in him, only at that period, when, in ardent 
 desire for the removal of sin and misery, and for 
 salvation and sanctification, we appropriate to our- 
 selves the merits of Christ ; and when we are cor- 
 dially assured of the favour of God in Christ Jesus. 
 This believing appropriation of the life and suffer- 
 ings of Christ, is the principal point in the conver- 
 sion of every one, and in this point, all conversions 
 must agree. He that has not experienced this be- 
 lieving appropriation, 1 may rest assured that lie is 
 
 1 The mark by which we may know whether this divine work has 
 C 2 
 
20 REAL CONVERSION. 
 
 still far from true and vital religion. The ways, in- 
 deed, by which God leads individuals to this living: 
 faith, as the common aim, may be very different 
 according to each person's state of mind, and accord- 
 ing to the unsearchable counsels of God ; and it 
 would be narrow-mindedness and presumption to 
 wish to make Franke's example the only standard. 
 
 We conclude this part of Franke's history with 
 the " confessions of his inward walk in the presence 
 of God," in which he freely expresses the faith which 
 had animated him from the moment of his conversion 
 in Liineburg, and during the whole of his subsequent 
 life. He says, 
 
 " This is the confession of the faith in which I 
 live, the path on which I walk, the truth which I 
 have learnt from the Holy Scriptures, and which is 
 sealed in my heart by the Holy Spirit, the course in 
 which I run, that I maybe preserved from every false 
 way, and obtain the prize of life. I acknowledge 
 myself a poor and wretched worm, who, by original 
 and actual sin had deserved God's wrath and dis- 
 pleasure, temporal death, and eternal perdition. But 
 Jesus Christ the Son of God, has given himself for 
 me, and reconciled me by his blood to his- father, so 
 that God does not impute my sins unto me, but im- 
 putes my faith in the name of his only-begotten Son 
 to me for righteousness. By this faith I am really 
 justified, and with this the Holy Spirit has filled my 
 heart. In this justification, I have found peace with 
 God, am a child of God, rejoice in his favour, and 
 
 taken place in us, is given by the younger Franke\ in his remarks on 
 his father's conversion. He says: " It continues an infallible rule, 
 that he who does not yet abhor all sin, and who is not in earnest to 
 renounce every sin, is not thoroughly converted, and does not . 
 true faith." 
 
CONFESSION OF FAITH. 21 
 
 know assuredly that I shall not see nor taste death, 
 but have eternal life, and that I have passed from 
 death unto life. 
 
 " God having therefore received me into his favour, 
 by faith in his Son Jesus, I am not justified at one 
 time, and not another ; but I am always and conti- 
 nually in the favour of God, and bear in my heart 
 the witness of the adoption of God through the Holy 
 Spirit. I do not esteem myself free from faults and 
 imperfections, but know that those which God daily 
 places before my eyes are innumerable, and believe 
 assuredly that my hidden faults are still more nu- 
 merous. But because I am in Christ Jesus, and he 
 in me, such faults and infirmities are not imputed to 
 me, but God bears with them and overlooks them, as 
 a father acts towards his dear child. His grace, 
 however, does not render me careless, but incites me 
 daily to renew myself, more and more, in the spirit 
 of my mind. For God, who works all that is good 
 in us, causes a filial fear to dwell in my heart, and 
 makes me feel a real awe in the presence of his 
 sacred Majesty, which preserves me from presuming 
 upon grace. 
 
 " But he prunes me also like a branch, that I may 
 yield so much the more fruit. I am truly clean 
 through the word that Christ spake, and which I 
 have believed. This is no vain imagination or false 
 appropriation. Christ has really loved me, and 
 washed me from my sins in his blood ; and my sal- 
 vation consists in the forgiveness of sins. God has 
 caused me to feel my corruption, and granted me 
 grace to know my natural inability, and afterwards 
 shewed his mercy to me, and wrought faith in my 
 heart. 
 
22 CONFESSION OF FAITH. 
 
 " What I have in this manner seen, and heard, 
 and learnt from spiritual experience, is more certain 
 in my estimation, than what my bodily eyes see, my 
 ears hear, and my hands touch. God himself has 
 taught me to distinguish between nature and grace, 
 light and darkness, imagination and power. God is 
 not only faithful to forgive us our sins, but likewise 
 just to cleanse us from all unrighteousness. Hence 
 also I confess my sin and unrighteousness before 
 him, and desire to be cleansed from it more and 
 more. This further purification and sanctification is 
 effected thus — I strive and struggle against sin, not 
 in my own strength, but by the Holy Spirit, who 
 dwells and operates in me. 
 
 " Faith in Christ is my commencement, progress, 
 and end. Forsaking all self-working, and recog- 
 nizing that of myself I can do nothing but sin, I 
 cleave to the free grace of God, and look to the 
 Lamb of God, which bears away my sins, and ap- 
 proach to the Father in his blood. Thus a new power 
 springs up in my heart, so that I feel faith in my 
 heart as a heavenly light and fire, and taste the love 
 of Christ ; whilst the new man, as a good tree, puts 
 forth its blossoms, which yield a pleasing perfume, 
 and bring forth fruit acceptable to God and man. 
 
 " I am not justified in one way, and seek to be 
 sanctified in another; but there is only one, who is 
 the way, the truth and the life. Even as I cleave to 
 nothing but Christ, when I implore the forgiveness 
 of my sins — in like manner I cleave solely to him 
 and apply exclusively to his grace, when I seek to 
 become strong in faith, love, and hope. Nor need I 
 do any thing else, than abide in the grace received, 
 and in the new spirit given me by the Son of God ; 
 
CONFESSION OF FAITH. 23 
 
 so that I know him that is true, and am in him that 
 is true. The work of God is then accomplished within 
 me ; for God does not require me for the completion 
 of his works. If I only suffer his operation, like an 
 infant in the womb, and do not resist the influences 
 of his Spirit, he then forms every thing in me which 
 is acceptable in his sight. 
 
 " Yet he by no means desires that I should be in- 
 attentive, or seek rest and peace in nature instead of 
 in real resignation; for by this means I should un- 
 consciously deprive myself of his operation. His 
 living Spirit desires to work constantly and without 
 intermission ; and he that impedes his influx, cannot 
 excuse himself on the plea of the impossibility of 
 resisting his operation. Yet he wearies no one with 
 his work, for he acts as ' a still small voice/ and 
 through his strength, it is not difficult for an indivi- 
 dual, who is conscious of his justification in the 
 blood of the Lamb, to soar aloft on the wings of faith 
 and love. 
 
 " The Lord giveth grace to the humble ; for all the 
 graces of the Holy Spirit flow in the vale of the 
 humble heart. But true humility has its root and 
 basis in that justification which is by grace. Now 
 as long as the man acknowledges that he possesses 
 nothing in himself, and finds all in Christ, his heart 
 melts in celestial felicity, and is refreshed and invi- 
 gorated by the Lord. But no sooner does the heart 
 exalt itself, and does not seek and find its salvation 
 simply and exclusively in the remission of sins — the 
 individual enters upon a false way, which is replete 
 with disturbance and uneasiness. 
 
 " Yet hath God also his seasons of temptation and 
 humiliation; and that the man's innermost heart may 
 
24 CONFESSION OF FAITH. 
 
 be made manifest to him, he must pass through many 
 trials, although he may not have deviated from the 
 true and correct path. But how easy it is to go 
 astray from this extremely narrow way ! How easily 
 something insinuates itself into the mind, of which 
 the individual is not immediately conscious, which 
 detaches him from child-like simplicity, so that he 
 supposes he knows some better road, and yet deviates 
 imperceptibly from the gospel to the law. For the 
 gospel possesses an angelic simplicity, and renders 
 the individual child-like and kind towards all men. 
 It is transcendant brightness, a penetrating light, a 
 pure stream of peace, a rest from all our own works, 
 an enjoyment of God and his felicity. 
 
 " Blessed is he who does not suffer himself to lose 
 sight of his aim : which is easily the case, when we 
 do not look alone to Christ, but to the example of 
 others, and when we wish to exalt ourselves, and to 
 be great in the new man before the time. No one 
 can add to his stature one cubit, however much he 
 may strive to do so. The same is the case with the 
 inner man. Nature will gladly go her own way, and 
 sees no other means of becoming perfect, than by 
 seeking to be something. But God's path is very 
 different ; for he brings to nought that which is, that 
 he himself may be all in all. And all this is indeed 
 included in the single verse, " He that believeth on 
 the Son, hath eternal life." Lord Jesus, let thy 
 good Spirit lead me in a plain path ; for thy Name's 
 sake. Amen!" 
 
CHAPTER II. 
 
 Removal to Hamburgh and Leipzig — Labours there and 
 opposition to them — Call to Erfurt — Expulsion from 
 thence — Is appointed Professor of the oriental Uoi- 
 guages in the University of Halle. 
 
 Franke continued in Liineburg, where he instituted 
 a phiJobiblical society, similar to that established in 
 Leipzig, for mutual exercise in expounding the 
 Scriptures, till towards Lent of the year 1688 : he 
 then travelled to Hamburgh, where he remained 
 till about Christmas of the same year. He felt 
 particularly happy in Hamburgh, in the society of 
 those who were like-minded, in which each commu- 
 nicated his experience, and mutually exhorted and 
 edified one another. Franke impressively recom- 
 mended associations of this kind to others. " It is 
 with Christians" says he, " as with burning coals : 
 if these are scattered far apart, one after the other 
 is easily extinguished ; but when collected together, 
 the fire of the one preserves that of the other, and 
 the glowing coals often ignite others that lie near." 
 Franke entered into a friendly connection in Ham- 
 burgh with Nicholas Lange, afterwards superintendant 
 in Brandenburg, and in consequence of several con- 
 
26 RESIDENCE IN HAMBURGH. 
 
 sultations with him upon the defective state of the 
 instruction of the young, he was induced to establish 
 a private school in Hamburgh for children. This occu- 
 pation had great influence upon the whole of his future 
 life. " Here/' says he, " I not only learnt patience, 
 charity, and indulgence, whilst struggling against my 
 own faults which manifested themselves, particularly 
 in reproving the children — but it also became in- 
 creasingly evident to me, how corrupt was the cus- 
 tomary mode of instruction, and how highly defective 
 the methods in use for the training of children ; and 
 this excited in me, even then, the most ardent wish, 
 that God would graciously grant that I might con- 
 tribute something to the improvement of the method 
 of instructing and educating the young." He often 
 asserted, that his teaching the children in Hamburgh 
 must be considered in reality as the basis of all that 
 which God effected through him in the sequel ; for 
 whilst calling it to mind in Halle, he hit upon the 
 idea of shewing by his own example, how education 
 might be improved. The result of the experiment 
 he had made in Hamburgh, he afterwards published, 
 in a work entitled " On the training up of children 
 to godliness and christian prudence." 
 
 Towards Christmas 1688, Franke obtained per- 
 mission from his uncle to retain the stipend he had 
 previously engaged, and remove to any university he 
 pleased. That passage of Scripture occurring to 
 him, ' When thou art converted, strengthen thy 
 brethren/— he was induced again to make choice of 
 Leipzig. He hoped from having previously been 
 well received there, that God would now prosper 
 him in scattering the seeds of a fervent and un- 
 adulterated piety in many a youthful heart by a 
 
REMOVAL TO LEIPZIG. 27 
 
 course of exegetical and practical lectures, which he 
 justly regarded as very suitable for the time. He 
 certainly foresaw, " that they would not be able to 
 bear the truth, nor be satisfied when they were told 
 that a real change must take place in every one, and 
 that the customary time spent at the university did 
 not constitute the individual an useful servant of 
 God ;"— but the faith he possessed in his heart did 
 not suffer him to fear ; he was resolved loudly and 
 openly to preach the truth he had recognized and 
 experienced, whatever sufferings it might occasion 
 him, since reproach and persecution act as showers 
 of rain upon the seed of faith. 
 
 But before he commenced his lectures in Leipzig, 
 he wished first to strengthen himself still more by 
 intercourse with Spener— a man for whom he na- 
 turally felt the highest veneration. Therefore after 
 a mere preliminary residence of a week in Leipzig, 
 he repaired to Dresden, and was joyfully received by 
 Spener, with whom he took up his residence. He 
 communicated his resolution to Spener, who fully 
 approved of it, and promised at the same time, if 
 necessary, openly to testify, that he himself perfectly 
 agreed with him. The two months which Franke 
 spent with Spener, proved one of the most beneficial 
 seasons he ever experienced. 
 
 Towards Lent, 1689, he returned to Leipzig, and 
 commenced his active career, in the capacity of 
 private tutor. He read exegetical and practical lec- 
 tures upon the Epistles to the Corinthians, Ephesians, 
 and Philippians, and also read a course of lectures 
 on the aids and hindrances in the study of divinity. 
 The applause bestowed on hini was very great. The 
 room he had hired in Paul's college near his own 
 
28 SPHERE OF EXERTION IN LEIPZIG. 
 
 apartment, was soon too small for him, and he there- 
 fore besought Olearius, then rector of the University, 
 to allow him the use of a public hall. Olearius 
 willingly granted him the desired permission ; but 
 in a short time the new place was so crowded, that 
 many of his hearers were obliged to stand outside 
 the door and at the windows. The public lectures 
 which Franke held at the request of Dr. Mobius, dean 
 of the faculty, called lectiones cereales, in which he 
 expounded the second Epistle of Paul to Timothy, 
 were attended by almost three hundred hearers. At 
 the same time, the Collegia Philobiblka, which Franke 
 had commenced with other divines, were still con- 
 tinued, but in a different spirit. Franke also suffered 
 those students who had made considerable progress, 
 to give practical addresses under his superintendence 
 upon passages of Scripture, principally from the 
 Epistle to Titus. Franke was particularly attached 
 at that time to Joachim Lange, the younger brother 
 of his Hamburgh friend, and afterwards professor of 
 divinity in Halle ; whom Franke at the urgent request 
 of the elder brother had taken under his immediate 
 inspection. " I took great delight," writes he con- 
 cerning him, "in his excellent abilities, persevering 
 diligence, and love to the word of God ; but on his 
 coming to take up his abode with me, thought pro- 
 bably of nothing so little, as that I was receiving my 
 future colleague into my apartments." 
 
 Franke's unwearied labors at Leipzig were likewise 
 accompanied by the divine blessing. On his re- 
 questing of Dr. Olearius the use of one of the public 
 halls, the latter embraced him, and said with tears 
 in his eyes, that he saw the benefit of the Collegia 
 Philobiblica in his own son, (Godfrey Olearius, after- 
 
SPHERE OF EXEFxTION IX LEIPZIG. 29 
 
 wards professor of divinity in Leipzig,) who before 
 attending them, had excited little hope ; but since 
 that time had become quite another man, and had 
 likewise awakened his whole family. And there were 
 many instances of a similar nature. " The divine 
 blessing, says Franke," " manifested itself more and 
 more in the hearers, so that many were cordially con- 
 verted to God, and prosecuted their theological studies 
 on a firm basis." And in another place/ he says, 
 " I praise my heavenly Father, that I am sufficiently 
 assured and convinced, that many have really and 
 sincerely repented, have denied all ungodliness and 
 worldly lusts, and begun to live soberly, righteously, 
 and godly ; and for this reason have endured with a 
 christian spirit, the ridicule of other students, who 
 obstinately persevered in their sins." Franke was 
 also quite the person to be employed as such an 
 instrument in the hands of God. In the honourable 
 tribute paid to his memory by the academical senate 
 of Halle, it is said of him with reference to his 
 labours in Leipzig, " His mind, which besides the im- 
 parted and indwelling power of the Holy Spirit, was 
 furnished with the natural gifts of an awakened 
 understanding and correct judgment, was improved 
 by sanctified erudition and manifold attainments, as 
 well as adorned by uprightness of conduct, according 
 to the word of God and the example of Christ. To 
 this was added the peculiarly pleasing manner of his 
 outward deportment, by which he the more easily 
 excited love and esteem in others, the more he kept 
 himself at a distance from all vain conformity to the 
 world, and was able to preserve himself in christian 
 seriousness. Besides this, God had gifted him with 
 a natural and unaffected eloquence, and by grace, 
 
30 BENEFICIAL EFFECTS OF HIS LABOURS. 
 
 with a very distinguished and particular cheerful- 
 ness, in order that he might thus the more usefully 
 apply his excellent and abundant gifts. As often 
 therefore, as he stood forth to speak, thus qualified, 
 attentive hearers were not only affected, but also 
 powerfully impelled to approve, especially when in 
 the fulness of holy excitement, he began powerfully 
 to urge their conviction and amendment upon them, 
 and applied the word to their hearts in such a manner, 
 as if he were unwilling to cease and desist until he 
 had gained them." 
 
 But that opposition which Franke had foreseen, 
 now began to manifest itself in Leipzig. It excited 
 the envy of some, that one, who was only beginning 
 to be a teacher, should have such a numerous audi- 
 tory ; for not only did many of the students attend 
 his lectures, but also many of the towns-people. He 
 was severely censured for using the German instead 
 of the Latin language in his biblical lectures. It 
 was taken amiss of him that he represented the way 
 of salvation as not very easy. He was accused of 
 pride, for pretending, though still a young man, to 
 be better acquainted with the way of salvation than 
 those that were older and more learned than himself. 
 He was accused of teaching erroneous doctrines ; 
 was termed a separatist, and the head of a new sect 
 of pietists. 1 He was accused of hypocrisy, because 
 they could not comprehend how any one could fol- 
 low after holiness with his whole heart : and other 
 
 i " Daily experience," says Franks, "teaches, that nothing: more is 
 required to be termed a pietist, than that the individual take to heart 
 the word of God, acknowledge the saving; grace of God which hath 
 appeared unto all men, deny ungodliness and worldly lusts, and live 
 soberly, righteously, and godly in the present world. Let any one 
 
THEOLOGICAL INVESTIGATION. 31 
 
 In consequence of these accusations, a commission 
 was appointed to investigate the matter, which sat 
 from the 4th to the 14th of October, 1689, and Frank* 
 with several others was examined. However, he was 
 declared guiltless of the charge, notwithstanding the 
 theological faculty, the Leipzig clergy, and the consis- 
 tory, as regards the majority of their members, were 
 against him. In order to prevent fresh censures, he 
 wrote an apology, and obtained a legal opinion on the 
 subject from Christian Thomasius, who was at that 
 time in Leipzig. The question was at length limited 
 to this ; whether masters of arts should be permitted 
 to read theological lectures? This was negatived by 
 the theological faculty, whilst Franke maintained, 
 that his lectures ought by no means to be regarded 
 as theological; for he investigated merely the literal 
 meaning of scripture, without touching upon theolo- 
 gical polemics, and the addition of that which might 
 contribute to edification and improvement was free 
 to all Christians on every occasion. Notwithstanding 
 this, his lectures were prohibited by the theological 
 faculty in 1690, after which he only read a few lec- 
 tures, with the consent of the philosophical faculty, 
 and soon afterwards left Leipzig, never to return. 
 
 In Advent of the year 1689, he had already made 
 some little excursions into xMansfeld and Altenburg. 
 where privy-councillor Von Seckendorf became ac- 
 quainted with him, and received him with great 
 kindness : also to Zeitz, Jena, and Erfurt, and from 
 
 make the attempt, and begin to do this in good earnest, whilst turn- 
 ing with his whole heait to God, and then see whether the world 
 will not brand him as a pietist. So great is the blindness of the mass 
 
 >i Christians, that true repentance and serious conversion to God is 
 regarded as the setting up of a new religion, professing a new creed, 
 
 uid adhering to a new sect. I desire no new religion, but a new 
 iieart." 
 
32 OCCASIONAL LABOURS. 
 
 thence to his family at Gotha. He was invited to 
 preach at most of these places : twice in Gotha, at 
 St. Augustine's church and at court; by which means, 
 as well as by his edifying conversation, he brought 
 many to true conversion. On returning to Leipzig 
 in the beginning of 1690, he continued to labour as 
 much as adverse circumstances would permit, until 
 he was called away, shortly afterwards, to Liibeck, by 
 the death of his maternal uncle. He there also 
 preached a few times, on invitation, with visible 
 success. After settling his affairs in Liibeck, he was 
 on the point of returning the third time to Leipzig, 
 when he was invited by the congregation of St. Au- 
 gustine's church in Erfurt, to preach them a sermon. 
 This invitation being entirely unsought, seemed to 
 him to be the finger of God, which he felt bound to 
 follow. He preached at Erfurt, and was immediately 
 chosen one of the preachers of that church, in 
 June, 1690. 
 
 At Erfurt, Franke found in Dr. Breithaupt a like- 
 minded friend. Both preached with power and 
 energy the same doctrine— that a mere outwardly 
 moral walk is by no means the characteristic of a 
 true Christian ; but that on the contrary, everything 
 depended upon the renewal of the whole inner man ; 
 and that the corrupt human heart must become 
 thoroughly sanctified and rendered fruitful to the 
 bringing forth of inward and outward holiness by 
 living faith in the Redeemer. A great multitude 
 crowded to hear Breithaupt's sermons, and a still 
 greater number attended Franke's preaching, many 
 of whom came from the parts adjacent. Amongst 
 them were also several Romanists, and as they thereby 
 attained to newness of life, many became more indif- 
 
CALL TO ERFURT. 33 
 
 ferent to the mere outward rites and ceremonies of 
 their church, and some of them even went over to 
 the protestant faith. Generally speaking, Franke's 
 discourses were received with joy by the people of 
 Erfurt, and many of them turned to the Lord with 
 sincerity of heart. Besides this, Franke daily read 
 lectures upon the scriptures, for the benefit of the 
 students at Erfurt : on which account several came 
 also from Leipzig and Jena, to Erfurt, amongst 
 whom was Joachim Lange. Finally, being grieved 
 at the ignorance of the people in divine things, he 
 sought to remove it by the sale and distribution of 
 New Testaments and other good books. 
 
 But Franke's activity in this respect, naturally 
 could not long remain unopposed. The doctrine he 
 preached was something quite new to the majority of 
 the protestants. Many indeed, who searched deeper 
 into the subject, soon recognized in it the doctrine of 
 the Holy Scriptures, and yielded themselves up to 
 the truth; but many others, ensnared by preconceived 
 opinions, saw in Franke nothing but innovation, en- 
 thusiasm, and pietism. Even an aged colleague of 
 Franke's hated him most bitterly, and could not be 
 brought over to other sentiments, however much 
 meekness, affection, and filial reverence Franke 
 manifested towards him. But he experienced the 
 greatest opposition from fanatical catholics ; which 
 was the more dangerous, not only from the very great 
 number of them in Erfurt, but also because that city 
 was under the Roman Catholic government of the 
 electorate of Mayence. 
 
 The circumstance of Franke's frequently ordering 
 New Testaments and Arndt's " True Christianity," 
 from Liineburg and other places, either for sale or 
 
34 DISMISSAL FROM ERFURT. 
 
 gratuitous distribution, occasioned the report, which 
 easily obtained credence, that Franke wrote for 
 heretical books, and disseminated them amongst the 
 people. He was therefore strictly forbidden to order 
 them by the magistracy. Franke naturally did not 
 include the New Testament and Arndt's " True 
 Christianity" in this class, and wrote for them as 
 before. But the magistracy had given the strictest 
 orders at the post-office and the gates of the city, to 
 transmit every parcel that arrived for Franke to the 
 Senate-house, and a parcel was soon sent thither. 
 Franke was cited, and asked, " How he dared to 
 continue ordering heretical books, contrary to the 
 prohibition ? " He assured them that he had never 
 done so. He was answered, " that since he could 
 so boldly deny the fact, they would convince him of 
 the truth of it." The parcel was brought, and 
 opened, when nothing but Liineburg New Testa- 
 ments were found in it. The senators were ashamed, 
 and honourably dismissed him. Franke assured a 
 friend, that this circumstance produced just the 
 same effect, as if he had sent a public crier through 
 the town to publish the arrival of a quantity of New 
 Testaments. Previously, some weeks had generally 
 elapsed before he was able to dispose of such a 
 number ; but on that occasion, they went off rapidly 
 in one day. 
 
 Franke had laboured a year and three months in 
 Erfurt, when suddenly — in consequence of secret 
 insinuations — an electoral rescript arrived from May- 
 ence, in which it was stated, that " because Mr. 
 Franke was said to be the head of a new sect, his 
 Electoral Highness would no longer tolerate such 
 disturbances ; and it was therefore his imperative 
 
DISMISSAL FROM ERFURT. So 
 
 command, that Franke should immediately give in 
 his resignation, and leave the city." As soon as 
 Franke heard of this rescript, he went to the Senate, 
 and complained of such a procedure. They advised 
 him to ask for his own dismission. He answered, ' The 
 wicked fleeth when no man pursueth ; but the righ- 
 teous is bold as a lion/ Franke, on this, was imme- 
 diately deposed from his office by a decree of the Se- 
 nate, and received orders, accompanied with severe 
 menaces, to quit the town in forty-eight hours. He 
 yielded, but gave in a document to the magistrates, 
 in which he stated, with equal modesty and boldness, 
 " how unjust and unreasonable it was to condemn a 
 man, who had neither been heard in his defence, nor 
 even been informed of the charges brought against 
 him." But as little attention was paid to this appli- 
 cation, as to other intercessions in his favour, either 
 from the scholars of the parochial school, or from the 
 town's-people, all of which proved of no avail. 
 
 The two days which Franke had still to spend in 
 Erfurt, were employed in collecting his hearers and 
 friends in his dwelling, and admonishing them most 
 affectingly to continue faithful to the grace they had 
 received, and to persevere unto the end. They 
 melted into tears. But he left Erfurt with great and 
 heartfelt joy, " experiencing the superabundant con- 
 solations of the Holy Spirit," on the 27th September, 
 1691. He returned to his mother and sisters at 
 Gotha, and wrote on the way the beautiful hymn 
 which begins, 
 
 " The Lord be prais'd ! another step 
 Is taken towards eternity." 
 
 The Duke of Gotha immediately sent one of his 
 ministers to Erfurt, to make strict inquiry into the 
 D 2 
 
36 FIXES IN HALLE. 
 
 course of the matter; and having convinced himself 
 of Franke's innocence, he made an impressive re- 
 monstrance to the Electoral Governor in Erfurt, 
 against the highly unjust procedure against Franke ; 
 and when no attention was paid to it, he wrote in a 
 serious manner to the Electoral Court itself. How- 
 ever, he had by no means the intention of replacing 
 Franke in Erfurt; he wished rather to retain him in 
 his own territories. Other ducal houses in Saxony 
 also vied with Gotha in obtaining possession of 
 Franke. He received from Saxe-Coburg a call as 
 professor to the Gymnasium at Gotha, and from the 
 younger Duke of Saxe-Weimar an invitation to 
 become his court chaplain. But he did not feel 
 himself at liberty to accept any of them ; Divine 
 Providence having already given him another inti- 
 mation. The very day on which he had received the 
 command to leave Erfurt within forty-eight hours, a 
 letter had reached him, which contained an invita- 
 tion from the Court of Brandenburg to reside in its 
 territories, in case he should not be tolerated in 
 Erfurt. Franke resolved, first, to wait the result of 
 this offer ; and on the 22nd December, 1691, he was 
 formally appointed professor of the Greek and Orien- 
 tal Languages, in the university just then being 
 founded at Halle ; l and at the same time, " for his 
 better subsistence/' the pastoral charge over the 
 church of St. George at Glaucha, in the vicinity of 
 Halle, was committed to him. He repaired first of 
 all to Berlin, where he received his vocation, and 
 arrived in Halle on the 7th January, 1692. 
 
 1 Whither, at Spener's recommendation, Breithaupt of Erfurt was 
 appointed, as member of the Consistory of Magdeburgh, professor of 
 divinity, and director of a theological seminary. 
 
CHAPTER III. 
 
 Pastoral labours in Glaucha — Extracts from his sermons 
 — List of his spiritual writings. 
 
 Franke undertook his new pastoral charge in Feb- 
 ruary, 1692, and found his congregation in a very 
 deplorable state. Not only was it entirely destitute 
 of inward and vital religion, but also of outward 
 morality and propriety of conduct. A multitude of 
 taverns and places of amusement, just upon the very 
 site of the present orphan-house, to which the inha- 
 bitants of Halle resorted in crowds, had demoralized 
 the greater part of the population of Glaucha, Lux- 
 urious slothfulness had usurped the place of the 
 moral duties, and at its side marched extreme pov- 
 erty. Franke's predecessor, Mr. Richter, had been 
 accused of adultery and other criminal acts, im- 
 prisoned, and deposed in September, 1691. The 
 succeeding vacation had contributed to increase the 
 profligate state of the parish of Glaucha. Franke 
 therefore found a wide field of labour before him, and 
 only a man of equal zeal, faith, and love with himself 
 could have cultivated it as successfully as he. He ad- 
 ministered the pastoral office to this church, to which 
 he devoted himself in the beginning exclusively, till 
 
38 REMOVAL TO HALLE. 
 
 1715, the first year entirely alone, but was joined 
 in 1695 by the excellent John Anastasius Freyling- 
 hausen, and in 1701 by a colleague of similar senti- 
 ments with himself, John Jerome Wiegleb — the uni- 
 versity being formally consecrated in 1694. On the 
 Cth of December, 1714, he was chosen pastor of St. 
 Ulrich's church, in Halle. He thought he recog- 
 nized the will of God in this choice of him, and 
 entered upon his new office in 1715. Freylinghausen 
 was also associated with him in his new charge. 
 
 Franke's sermons, both in Erfurt, Glaucha, and 
 Halle, were the effusions of a heart entirely pene- 
 trated by the great, immutable, practical, and funda- 
 mental doctrines of Christianity. Human depravity, 
 the grace of God in Christ, and a holy life springing 
 from faith in the Redeemer, were the chief features 
 of all his discourses, although in extremely manifold 
 form and variety. And it is on this very account, 
 because Franke's sermons rest entirely on the basis 
 of the word of God, that their contents are of that 
 nature, that they deserve attention in every age : and 
 although at the period in which Franke lived — which 
 we must never lose sight of — the chief opposition to 
 biblical religion proceeded from a different quarter 
 to that of the present day, yet truth contains in 
 itself the elements of refutation of all that is false, 
 and simple religion the antidote of every thing of an 
 irreligious nature. Many indeed of Franke's dis- 
 courses displease, in consequence of a certain 
 breadth and prolixity, which is one cause of their 
 extraordinary length ; ' but the pure apostolical doc- 
 
 i Some of Franke's sermons are so long, that they must have lasted 
 at least a couple of hours. The largest of them contain about 150 
 pages duodecimo, of not very large print. 
 
EXTRACTS FROM HIS SERMONS. 39 
 
 trine, the profound christian experience, the extreme 
 simplicity, the holy animation, and the very great 
 affection and penetrating power contained in them, 
 must captivate the pious reader of every age. We 
 subjoin a few extracts from some of them : — 
 
 One of the most excellent of Franke's discourses 
 is that " On saving faith," from the parable of the 
 pharisee and the publican, (Luke xviii. 9 — 15.) " If 
 any one were to ask," says he at the commencement, 
 " what is the chief and peculiar doctrine, marrow, 
 and basis of the protestant, or so called Lutheran 
 church, in which every thing else is built, we might 
 well say, it is this: — We are justified and saved by- 
 faith alone, and not by works. It is well known 
 how Luther, that valiant champion for the truth, 
 maintained this doctrine above every other against 
 popery ; maintaining that all the other doctrines flow 
 from this.... But on the contrary it is also certain, 
 that every abuse of evangelical doctrine proceeds 
 from its misconception or misapplication." Franke 
 then divides his subject into five parts. He shews, 
 
 First, " That this doctrine is a divine truth." This, he 
 says, is proved by the text, and also by other passa- 
 ges of scripture, adducing John iii. 16,36; xx. 30, 
 Acts x. 43, Romans iii. -28, and Galatians iii. 
 
 Secondly, he asks, " What is the nature of that 
 faith which justifies and saves us?" and replies, " If 
 anyone imagines to himself a faith, without previous 
 repentance, acknowledgment of sin, and real heart- 
 felt grief at it, such a one deceives himself, and does 
 not possess that faith, by which he can be justified 
 and saved. The latter must be wrought in a penitent 
 and contrite heart. Therefore, as long as a man 
 does not truly perceive the horrible nature of sin, 
 
40 EXTRACTS FROM HIS SERMONS. 
 
 and that in consequence of it, he has deserved the 
 wrath and displeasure of God, temporal punishmen t 
 and eternal damnation, and on account of his sins 
 appears in the sight of God as an anathema and a 
 brand of hell, yea, utterly unworthy of the divine 
 favour, and therefore is not of a broken and contrite 
 heart, nor feels sorrow and grief, nay even disgust 
 at his sinfulness — so long, I say, as this is not the 
 case with an individual, but he can still trifle with 
 sin, commit it boldly and obstinately, think lightly 
 of it, is not grieved on account of it, but perversely 
 continues in it — so long he is not in a state to 
 possess that faith which justifies and saves, or to 
 have it wrought in him. The case is the same in this 
 respect as with a field. It must first be well turned 
 up by the plough, before seed can be scattered in it. 
 In like manner must our hard hearts be furrowed by 
 the plough of the divine law, in order that the pre- 
 cious and living seed of faith may be sown in them, 
 and yield fruit unto salvation. 
 
 " We have then to observe, in the next place, that 
 this faith must be produced not by our own reason, 
 our own ability, or our own strength ; but by the 
 Holy Spirit, that it may be such as justifies and 
 saves us in the sight of God. This is an extremely 
 needful consideration. For when people hear that 
 we are justified and saved by faith alone, they say- 
 within themselves, ' Very well, I also believe in the 
 Lord Jesus ; ' they form such an idea in their minds, 
 and then suppose, that when they thus speak, and 
 imagine to themselves that they believe in the Lord 
 Jesus, confide in his merits, and that they will cer- 
 tainly be saved by him — they possess true faith. But 
 it must be well observed, that this is a real deception 
 
EXTRACTS FROM HIS SERMONS. 41 
 
 of Satan. Faith, in its essentiality, is not such an 
 idea, nor a reflection which only passes through our 
 rational mind ; on the contrary, it is a real heavenly 
 and divine light, kindled in our souls by the Holy 
 Spirit, by which we recognize, apprehend, and con- 
 fide in the grace of our Lord Jesus Christ. 
 
 " Finally, faith must also be recognized and con- 
 sidered in its qualities and effects." After a quota- 
 tion from Luther, Franke proceeds as follows : — ■ 
 " Where true faith really exists in the heart, it pro- 
 duces a complete change in the man, so that he is 
 quite otherwise minded towards God, than he pre- 
 viously was; so that though before, he could not 
 properly call him Abba, Father, but had always 
 a servile fear of him in his heart, and no real confi- 
 dence, no true child-like access to and reliance upon 
 God — he now feels something different in his heart. 
 And now he is able to expect all that is good, all 
 love, and all grace from his dear and heavenly Fa- 
 ther ; and is so changed, that that in which he pre- 
 viously delighted, now disgusts him. Previously, 
 he cherished the love of the world in his heart, so 
 that he took pleasure in the lust of the eye, the lust 
 of the flesh, and the pride of life ; but he is now so 
 dead to it all, that it is only an object of abhorrence 
 to him, though he was previously so deeply sunk in 
 unbelief as to put no trust in God, but only in his 
 wealth, possessions, and emoluments, after which 
 the hunger of his soul was directed — the man now 
 obtains quite a different heart and feeling towards 
 God, and expects every blessing from him. Ah, it 
 may then be well said, as Luther observes, ' Faith is 
 a precious thing/ Nor can any one understand, or 
 properly speak of it, unless he has himself expe- 
 
42 EXTRACTS FROM HIS SERMONS. 
 
 rienced it in his heart and soul : and although ano- 
 ther may know how to talk about it, yet it does not 
 proceed from his heart. But that individual who 
 possesses faith in his heart, knows best what faith 
 is, and how gloriously it operates. 
 
 " Thirdly, let us consider the meaning of the ex- 
 pression, ' being justified by faith.' This Franke 
 shews, first in the instance of the publican, and then 
 continues — " Being justified by faith implies, first, 
 that all our sins are forgiven through faith ; that when 
 the individual cleaves to the grace of God, which is in 
 Christ Jesus, he thereby assuredly and certainly lays 
 hold of it; that the Lord no longer imputes his sins 
 to him, be they great or small, but forgives them as 
 really and certainly as if he had never committed 
 them ; and further, that to such an individual, in 
 whose heart God produces faith, the perfect right- 
 eousness of our Lord and Saviour Jesus Christ is 
 imputed." Franke proves this from the following 
 passages : Rom. v. 19. 2 Cor. v. 21. Gal. iii., and 
 the Epistle to the Hebrews. 
 
 " Fourthly. Ascertain what is meant by ' being 
 saved by faith/ Faith, whilst justifying us, saves us 
 likewise ; for justification and salvation must not be 
 separated We must not think that by salva- 
 tion is merely meant, that a man, when he dies, 
 enters into heaven. This is indeed included in the 
 expression, but it also implies much more. For 
 when it is said ' we are saved by faith/ we must 
 know, that this salvation commences from the mo- 
 ment in which the individual is justified, his sins 
 forgiven, and the righteousness of Christ ascribed 
 to him. . . . For as long as a man is in his natural state, 
 and a servant of sin, he is in a state of condemna- 
 
EXTRACTS FROM HIS SERMONS. 43 
 
 tion, being under the curse, and exposed to the 
 wrath of God ; he is not in Christ, but in Satan, and 
 under the dominion of sin ; he is destitute of all 
 divine wisdom, righteousness, holiness, love, fear, 
 and excellence, and dead to every thing that is spi- 
 ritual and divine. But when he is justified by faith, 
 he is also saved ; since God receives him into favour, 
 and he is delivered from his former unhappy state, 
 from the influence of Satan, from the power and 
 dominion of sin, which has hitherto powerfully ruled 
 over him, and from the wrath and curse of God ; he 
 passes from darkness to light, from death to the life 
 that emanates from God ; he receives all divine 
 power, and whatsoever pertains to life and godli- 
 ness ; and the power of God becomes so mighty in 
 him, that even as sin formerly reigned unto death, so 
 grace now reigns in him, through righteousness unto 
 eternal life, by Jesus Christ. 
 
 " The Lord God also translates the believer into 
 the kingdom of his dear Son, gives him the pledge 
 of his inheritance, to wit, the filial Spirit of Jesus 
 Christ in his heart, sanctifies and renews him into 
 his image from day to day, in an ever greater degree, 
 by imparting himself with his wisdom to his soul, 
 exciting in him love, fear, and confidence towards 
 him ; so that such a converted person runs with 
 pleasure in the way of the Lord's commandments, 
 regards it as his meat and his drink to do the will of 
 God, forgets all that is behind, and unremittingly 
 follows after sanctification in the fear of God. 
 
 " Thus it is that salvation has not reference merely 
 to the life which is to come, but even in the present 
 state the individual is a beloved and accepted child 
 of God.... He knows that his heavenly Father 
 
44 EXTRACTS FROM HIS SERMONS. 
 
 heartily and ardently loves bira; he feels assured 
 respecting him, that he will leave neither body nor 
 soul unprovided for. . . . He knows that he has such 
 a Father, who has patience with him in his weakness, 
 who helps him valiantly to overcome in the painful 
 conflict he has still to endure, and who spares him 
 like a kind father spareth his child. He possesses 
 the righteousness of the Lord Jesus Christ; with this 
 he is adorned as with a nuptial and honourable robe ; 
 he is reconciled to his beloved Father in heaven, and 
 enjoys that real divine peace in his soul, which pass- 
 eth all understanding. He possesses true liberty 
 from the constraint of the law, so that he serves the 
 Lord his God with a willing mind. He is essentially 
 united with his Saviour as his superior head, who 
 dwells by faith in his heart. His affections are most 
 exclusively centered in him. . . . He is his riches, 
 his glory, his boast, and his property ; he goes in 
 and out with him and finds his pasture in him ; he 
 shares in all his gifts and blessings ; there is nothing 
 that our Saviour withholds from him — all that is his, 
 belongs also to a true child of God. 
 
 " The man then knows that he cannot offer too 
 great a request ; such is his freedom when coming 
 to his heavenly Father in the name of Jesus. For he 
 knows that his Father heareth him, is gracious to 
 him, and loveth him. The Holy Spirit also really 
 dwells within him, since he is filled with divine know- 
 ledge, which also daily increases in him — since his 
 faith augments and advances from one degree of 
 strength and glory to another ; and since the joy in 
 the Holy Ghost manifests itself in him, and fills his 
 heart and soul more and more. Yea, he is rendered 
 happy in God by faith, so that faith also appropriates 
 
EXTRACTS FROM HIS SERMONS. 45 
 
 to him the blessedness which is in God, in such a 
 manner, that he rises into it, and regards all that is 
 in God as his own. 
 
 u The individual finds also true felicity in being 
 able continually to do good, and to be a follower of 
 God. There is in reality great happiness in the fact, 
 that the believer possesses within him the image of 
 God, that his affections flow out towards his neigh- 
 bour from heartfelt compassion, and that he neglects 
 no opportunity of doing good, ' whilst it is called to- 
 day/ In these things, he seeks his happiness, sweet- 
 ness, rest, and delight. . . . He knows that being a 
 reconciled child of God, he can also rest assured, 
 that whatever he performs in this life through the 
 grace of God, will not be lost, but endure everlast- 
 ingly, to the praise of his gracious God, and that he 
 will be able to rejoice in it in the Lord. 
 
 " He is elevated with Christ into heavenly places, 
 so that although his feet tread the earth, yet with his 
 faith he is in heaven ; there he associates more with 
 the angels of God in his prayers, than with men in 
 his outward conversation. His heart is where his 
 treasure is, and he unceasingly draws near to God in 
 the blood of Jesus. Oh what blessedness ! Oh what 
 great and superabundant felicity, that one who has 
 suffered true faith to be wrought in his heart by the 
 Holy Spirit, is so intimately joined and united to 
 the holy and ever-blessed Trinity, — that God himself 
 dwells in such a man, fixes in him his royal resi- 
 dence, and causes him to be ministered unto by his 
 holy angels : they are his attendants, but he is the 
 beloved bride of our Lord Jesus Christ, so that he 
 can triumph with eternal and inexpressible felicity 
 before the face of Jesus Christ : and even as he over- 
 
46 EXTRACTS FROM HIS SERMONS. 
 
 came, and is sat down on his Father's throne, he 
 also overcomes, and rejoices in the midst of his 
 sufferings, — even when his blessedness is hidden, — 
 that the Lord is his lot and his portion in this life. 
 
 " This blessedness has its degrees in the present 
 state, and continues to increase. Where faith in- 
 creases, salvation and blessedness also increase, 
 and the man grows in the strength of his God. . . . 
 And this blessedness extends itself into the life to 
 come. For, although such believing individuals, who 
 are blessed in this life as above described, still suffer 
 the death of the body, yet death is no longer death 
 to them, but a welcome guest, a door, through which 
 they hasten to their bridegroom, rejoicing that they 
 can then be with him in complete and never-ending 
 felicity. For although the individual possesses great 
 happiness in faith and hope here below, yet this happi- 
 ness is still hidden and obscured by the sufferings 
 and lowly state, in which the children of God are 
 placed ; but in the life to come, it will be without 
 any imperfection or diminution. We shall then be 
 shewn that, of which we were in this life incapable, 
 in consequence of the fleshly garment which pre- 
 vented the enjoyment of such felicity : whilst there 
 we shall enter into the essential and unveiled glory 
 of God, and become like him, — even as the Scrip- 
 tures testify, — see him as he is, and eternally bless 
 and praise him. 
 
 " Now all this is, fifthly, attained, not by works, 
 but solely by faith. If by this we understand the 
 works of the unregenerate — such works, before faith 
 enters into the heart, are defiled by sin. This is 
 evident from the example of the Pharisee in our text, 
 who offered his works to God ; but they were unable 
 
EXTRACTS FROM HIS SERMONS. 47 
 
 to procure his justification : on the contrary, they 
 were offensive in the sight of God. Hence the man 
 that is without faith, cannot please God. It would 
 be absurd to assert that a man can do good works 
 before he is become good, and this he cannot be 
 without faith. 
 
 " But with respect to the works which are done 
 after conversion, or the works of the regenerate, it 
 can by no means be said even then, that these justify 
 or save : for such works [only follow justification and 
 salvation, and flow, as streams of living water, from 
 that source. The heart of the individual is then 
 already changed by faith, and ready to every good 
 work. The case is the same with such a one, as with 
 a man who has been ill and has recovered his health ; 
 when the blood returns to its wonted circulation, he 
 is able to work with his hands, stand, walk, and 
 attend to his affairs ; which was impossible for him 
 as long as his sickness continued. One who professes 
 such faith, and has been justified and saved by it, 
 lives also in the element of good works, and it is his 
 delight, his life, and his joy to do good. Such a one 
 does not say to himself 'I will merit justification 
 before God ; ' for he has already attained it by grace, 
 through faith : and his faith is acknowledged by him 
 to be the work of God, and not his own work. Nor 
 does he think of meriting salvation by it ; for he 
 knows that he is saved already. 
 
 " Being thus saved, he practises a truly godly life, 
 in which faith manifests itself. Even as the Lord 
 God does good to all men, so a man, in whom the 
 Spirit of God dwells, proves his salvation by doing 
 good without ceasing — it is his element and his food. 
 .... And if he even commits an oversight in this 
 
48 EXTRACTS FROM HIS SERMONS. 
 
 state (from weakness— not from wickedness, for the 
 latter has departed from him, because he possesses 
 another heart which is obedient to the Lord his God,) 
 he soon perceives it; for it grieves him, even if 
 through mistake, he should do any thing contrary to 
 his gracious God. Nay, if he only utters a word 
 which he thinks is improper, it pains him a thousand 
 times more acutely, than the man of the world is 
 pained, even by the commission of gross sin. 
 
 " Such is therefore our present discourse. It now 
 becomes you to reflect and duly consider how you 
 have hitherto applied this doctrine. . . . There is not 
 one now present who might not attain to it in the 
 way which has now been set forth, if he only heartily 
 desires it. But you must begin by giving the living 
 God the glory, and beseech him to grant you a real 
 knowledge of your sins, and true repentance and 
 contrition on account of them, and not rely upon the 
 performance of any supposed good work, but you 
 must have a truly contrite, broken, and humbled 
 heart, like the publican, humbly acknowledging your 
 sins, apprehending the grace of our Lord Jesus 
 Christ in his blood, by faith which is of the operation 
 of God, and the Lord will then also shew mercy to 
 you, so that salvation shall flow into you like an 
 overflowing stream : it will then extend itself in you 
 more and more, and become a l well of water spring- 
 ing up into |ternal life.' " Take heed therefore, 
 that you duly attend to this doctrine, that you may be 
 established on the basis of evangelical truth, against 
 which the gates of hell shall not prevail." 
 
 The meetings for edification, which were held 
 partly in the Orphan house and partly in the church, 
 
EXTRACTS FROM HIS SERMONS. 49 
 
 were found by Franke to be a very important means 
 of usefulness in his pastoral office. In the large 
 hall of the Orphan house, immediately after its 
 erection, Franke began to give a biblical address, 
 every Wednesday and Saturday afternoon, which 
 commenced and concluded with singing. Franke 
 mentions, that in the course of these services, which 
 were numerously attended by the inhabitants of 
 Glaucha and Halle, he discoursed upon the whole of 
 the Psalms, the history of the Passion, and after a 
 brief and simple explanation of the text, gave the 
 necessary directions for the proper and salutary appli- 
 cation of them. Specimens of these addresses are 
 found chiefly in his " Public Discourses upon the 
 History of the Passion" and his ' J Meditations on 
 Christ's Intercessory Prayer." Very important is 
 the sixth of those discourses, on the denial of Peter ; 
 in which Franke observes, ; " Now this is written 
 for our warning, and all the preceding circum- 
 stances are minutely recorded as a memento for us, 
 and that it may become a standing maxim in our 
 religion, never to trust to ourselves. Were a man to 
 see a criminal or sinner condemned to death, and 
 executed in a dreadful and miserable manner, be- 
 cause he had committed such horrible crimes as were 
 utterly inhuman — still he must not say to himself, 
 4 I should never have been able to have committed 
 such a crime : how devilish the man must be, to have 
 acted in such a manner.' But every one ought to 
 think, ' I am derived from the same stock with this 
 man ; I have also within me the seeds of all the 
 wickedness, sin, and evil deeds which this man 
 has committed ; and that I have not hitherto 
 practised them, must not be ascribed to my virtue, 
 
 E 
 
50 EXTRACTS FROM HIS SERMONS. 
 
 as if I were destitute of the seed and source of all 
 that is evil; but I have solely to thank the mercy of 
 God, which has preserved me, so that the evil that 
 is in me, is not permitted to break out and gain 
 strength ; and whieh has not suffered the opportunity 
 to present itself to me ; has given me a better educa- 
 tion, &c.' Thus ought the man to come to himself 
 and think, ' I am not better in the sight of God than 
 this malefactor, butjustsucha one, when regarded 
 in my natural state, and without the grace of God. 
 Nay, what is still more ; what are we all together 
 but murderers, and that too of the Son of God ? 
 For was it not our sins that pierced the Lord and 
 nailed him to the cross ? Would the Lord Jesus have 
 suffered death on the cross, if our sins had not been 
 the cross, the hammer, spear, and nails which mur- 
 dered him ? We have therefore no need to think 
 highly of ourselves, or imagine that we are not so 
 wicked as others.'" 
 
 We subjoin a few passages more from the medita- 
 tions on the 17th chapter of John. In the twentieth 
 of these, upon John xvii. 20. Franke observes, "It 
 is a sure symptom that every thing is still dead in a 
 man, when he can listen in an inattentive manner to 
 this intercession of the Lord Jesus, and not be 
 powerfully affected by it. Certainly, where there is 
 still a spark of faith and love to Jesus in the heart 
 of an individual, however deeply it may be covered 
 by the ashes, it begins to ignite anew, when he hears 
 that these are the words in which it is described, 
 how the Lord Jesus has prayed for him also. . . .But 
 it is to be lamented that men can so far depart from 
 their baptismal covenant and its power, from all 
 fellowship with Christ, and from all feeling and 
 
EXTRACTS FROM HIS SERMONS. -31 
 
 sensation of bis love, that when even such sublime, 
 nay, the most exalted and important things are 
 brought before them, their hearts still remain as un- 
 susceptible as a stone ; this, I repeat, ought reason- 
 ably to be lamented with tears. Who could have 
 thought, that man, whom God has created after his 
 image, and to the praise of his glory, should have no 
 longer any consciousness of his Creator and his 
 grace and love ? Or that, since the great and costly 
 work of redemption is complete, and the Almighty, 
 by the sending of his Son, has manifested supreme 
 love to the human race, men should now forget, 
 disregard, and pay no attention to all the great 
 mercy, which God has displayed towards them as 
 lost and condemned sinners ; even when this grace is 
 recommended to them, and when they are encouraged 
 to seek and receive it, that by it they may be delivered 
 from perdition. " 
 
 In the tenth meditation (upon John xvii. 10, 
 says, " As these words, (' All mine are thine, and thine 
 are mine') point out the most exalted, intimate, and 
 glorious fellowship, which the Son of God has with 
 his heavenly Father, since he is one with the Father 
 in a very particular manner, not only as the Son of 
 God, but also as the Son of Man, by virtue of the 
 union of the two natures ; so the same glory is also 
 communicated to us, by his coming to us, receiving 
 us, by his grace, into his fellowship, giving himself 
 wholly to us, and taking upon himself all that belongs 
 to us — our sin, misery, and wretchedness, in order to 
 take it away from us ; so that in a certain sense, we 
 may also say, ' all that is his, is ours also ; and all 
 that is ours, is become his.' In this lies the supreme 
 power of faith, and if we imbibe it into us, it is im- 
 
52 EXTRACTS FROM HIS SERMONS. 
 
 possible to think of any thing more sublime or im- 
 portant. For it conducts us into the fellowship of 
 Christ and God, and unfolds to us the whole plan of 
 redemption, so that we are enabled truly to behold 
 its glory. " This," says he, " was also the prin- 
 ciple by which Luther was animated. But now," 
 he continues, " there are thousands upon thousands 
 of Lutherans, who are ignorant of the faith which 
 Luther possessed — of his real sentiments — in what the 
 power, the energy, and the marrow of his doctrine 
 consisted — on what his heroic courage and boldness 
 was founded, and from whence he derived such 
 strong faith ; for if they knew it, they would act in 
 like manner." 
 
 In the eleventh meditation (on John xvii. 10, 11, 
 ' I am glorified in them,') he says, " This is certainly 
 an abundant and ineffable consolation for all those 
 whose hearts God has enlightened to perceive their 
 folly and sinfulness, but who have also been favored 
 with being enabled to approve themselves to be such 
 as know the Lamb of God that has taken away their 
 sins, and has given his sacred and precious blood as 
 a ransom for them. For however weak their faitli 
 may appear to be, in the consciousness of their sin- 
 fulness, they have nevertheless apprehended and 
 obtained the Son of God with his merits, and the 
 favor of his Father. And although the consciousness 
 of this favor is still accompanied by much weakness, 
 so that they are scarcely able to term their little faith 
 by its real name, when comparing it with the strong 
 faith of others, and much less when considering of 
 what nature it ought to be ; yet still they find a con- 
 solation in this, that our Saviour assures them, he is 
 glorified in them. Hence let all those amongst us 
 
EXTRACTS FROM HIS SERMONS. 
 
 rejoice, whose hearts God has touched and opened to 
 acknowledge their sins and weep over their misery, 
 but who have also besought God for grace and the 
 forgiveness of their sins, after having so often offend- 
 ed him in their lives, and are thus brought to an 
 acquaintance with the Lamb of God, who has loved 
 them, and washed them from their sins in his blood. 
 However weak they may be, let them nevertheless 
 rejoice, because they have been made partakers of 
 such distinguished felicity, as that of Christ being 
 glorified also in them, were it even in the smallest 
 degree. Let them not despise this divine favour, 
 since the Lord does not despise them, but privileges 
 them with being amongst the number of those, whom 
 he presents to his Father, as being glorified in them. 
 Let them on the contrary, make a right use of this 
 grain of divine knowledge, and also add, so to speak, 
 one grain to another of the knowledge, both of their 
 own misery and of the grace which is in Christ Jesus; 
 it will thus gradually accumulate, and Christ be in- 
 creasingly glorified in them/' 
 
 Besides these religious meetings at the orphan- 
 house, Franke performed divine service daily in the 
 church, as long as he continued to preach in Glaucha. 
 The hour of evening prayer, except on the Saturday 
 and Sunday, was preceded by a short catechization. 
 On Saturdays, as well as on the eve of festival days, 
 the texts for the following day were read; and the 
 subjects intended to be preached upon were also 
 stated for the purposes of preparation. Towards 
 evening of the Sundays and festivals, that which had 
 been preached was briefly recapitulated, and it was 
 shown how every thing by the grace of God was to be 
 
.34 RELIGIOUS MEETINGS. 
 
 applied, during the approaching week, for the pur- 
 poses of consolation, invigoration, and a godly life. 
 On Thursday evenings, Arndt's " True Christianity," 
 forming the subject of the sermons on Friday, the 
 chapter from that work was read for the following 
 day, and the importance of the subject stated. 
 Finally, on the Friday evenings and Saturday morn- 
 ings, those who inteuded to confess , were exhorted 
 to sincere repentance. 
 
 These religious services generally lasted, without 
 the catechization, half or three quarters of an hour. 
 Franke himself relates the origin of them in his 
 instructions respecting the administration of the pas- 
 toral office, as follows: — "On entering upon my 
 office, in order not to neglect the duty of a preacher, 
 who is bound to set a good example to his own house, 
 I commenced these devotional services only in ruj r 
 own house with my family and boarders ; and had 
 nothing further in view. I continued it also in sim- 
 plicity of heart during the whole of the summer. 
 Some of you then gradually appeared, who were 
 desirous of attending my morning and evening de- 
 votions, although without being bidden or invited by 
 me. Wishing not to hinder any one in his devotions, 
 but rather being desirous of assisting you to obtain 
 more grace from God, I admitted you, until so many 
 attended, that it was found objectionable by some, 
 and therefore the matter was so arranged by the elec- 
 toral commission at that time, (to which complaints 
 had been made of these religious services,) that in 
 order to avoid giving offence, I should hold these 
 services before supper in the evening, on which you 
 manifested more zeal for them than before, and came 
 in greater numbers to them; until at length, after 
 
RELIGIOUS MEETINGS. 5o 
 
 they had been continued in this manner for some 
 months in the house, and not a few of you had tes- 
 tified how much you were edified by them, it was 
 ordered by the consistory of the duchy of Magdeburg-, 
 that I should remove these meetings to the public 
 church ; since which, I have to commend your dili- 
 gence even to the present time, in attending them 
 even more numerously and frequently than when 
 they were held in the house." 
 
 Franke's son furnishes us with a more particular 
 account of these meetings, and the opposition they 
 had to encounter. He says, " Notwithstanding 
 Franke had altered the hour of his evening devo- 
 tions to a season before supper, because they were 
 exclaimed against by many, as prohibited nocturnal 
 assemblies: yet the invectives, especially on the part 
 of the preachers in Halle, did not cease, since they 
 began to manifest an influence upon the sentiments 
 of the numerous hearers. A variety of injurious re- 
 ports were spread respecting Franke's domestic devo- 
 tions, of which indeed nothing could be proved when 
 the matter came to be investigated ; and when Chan- 
 cellor Von Seckendorf explained to Franke, that it 
 appeared advisable to him to yield the point respect- 
 ing the meetings, and rather close them entirely, 
 Franke remarked in reply, that he had found the 
 congregation at Glaucha in a very wild and neg- 
 lected state ; that this was the first symptom of success 
 which God had permitted him to see ; that he could 
 not resolve upon extinguishing this spark himself ; 
 but if the commission felt at liberty, notwithstand- 
 ing, to forbid the meeting, he would not resist their 
 prohibition. This declaration visibly perplexed the 
 sincere and conscientious Von Seckendorf. " You 
 
56 RELIGIOUS MEETINGS. 
 
 wish to lay it upon our consciences?" was his reply! 
 " Yes," said Franke, " I will leave it entirely to 
 your responsibility." " Well, then, there is one 
 alternative left," replied Seckendorf — " we will trans- 
 fer the meeting to the church." 
 
 Franke sought also, finally, to promote real and 
 vital religion, both in and out of his parish, by a 
 number of larger or smaller tracts, " for the Promo- 
 tion of Christian instruction and edification f and to 
 these belong especially, his " Simple Instruction 
 respecting the Duties of the Ministerial Office, and 
 its salutary application on the part of the hearers," 
 written, originally, exclusively for his own congre- 
 gation, but, for the most part, of general utility. It 
 treated of the observance of the Lord's day, fast and 
 festival days, recapitulation of the sermons, cate- 
 chization, week-day preaching, prayer-meetings, and 
 the expounding of the scriptures. 
 
 Franke's other writings for the promotion of Chris- 
 tian instruction and edification, are chiefly the fol- 
 lowing: — 
 
 1. Plain directions how the Holy Scriptures ought 
 to be read, in order to real edification. 
 
 2. Introduction to the reading of the Holy Scrip- 
 tures, and the New Testament in particular. 
 
 3. Special directions for the right understanding 
 of the Epistle of Paul to the Ephesians. 
 
 4. The same, with reference to the Colossians. 
 
 5. Christ the marrow of the Holy Scriptures ; or 
 plain directions how Christ, the marrow of the whole 
 Bible, may be properly sought, found, tasted, and 
 the soul be thereby nourished, satisfied, and pre- 
 served unto eternal life. 
 
 6. Short Introduction to the Christian Religion. 
 
RELIGIOUS TRACTS. 57 
 
 7. The fundamental rules of Jesus Christ. 
 
 8. Concise directions to the true, pure, and apos- 
 tolical knowledge of Jesus Christ. 
 
 9. Scriptural Instructions how to pray aright, and 
 in a manner well pleasing to God. 
 
 10. Scriptural Rules of Life. 
 
 11. Reflections upon Grace and Truth ; what these 
 words signify in the Holy Scriptures ; how our whole 
 religion rests upon them, and that man, by a true and 
 vital knowledge of them, may attain to complete con- 
 solation, together with life and power in his soul. 
 
 1-2. On imperfect Conversions. 
 
 13. Reply to the question, How is Dancing to be 
 regarded, as practised in the world ? 
 
 14. A two-fold Scriptural Address to some Chris- 
 tian Friends abroad. — Franke took advantage of the 
 departure of two students for their respective homes, 
 to give them an open letter, which they might shew 
 " to pious and sincere children of God," in the 
 places through which they passed. 
 
 15. Lastly, we have still to mention an excellent 
 work of Franke's, dedicated more particularly to the 
 clergy, but destined also for general instruction and 
 edification, entitled, " Nicodemus, or a tract on the 
 Fear of Man." 
 
CHAPTER IV. 
 
 Professorship of the oriental languages, and subsequent! hj 
 of divinity — Lectures instituted — Extracts from them 
 — Labours for the spiritual benefit of the students 
 — Academical works, and extracts from them. 
 
 Franke began his new office of professor of the 
 Greek and oriental languages at Easter in the year 
 1692, consequently two years before the consecration 
 of the university, with a Latin programme, in which 
 he encouraged the students to the study of the lan- 
 guages of the Holy Scriptures — the Hebrew and the 
 Greek. He filled this office, especially from the year 
 of consecration, till the year 1699. In 1698 he had 
 become regular professor of divinity ; and the former 
 professorship was therefore filled by another. He 
 discharged the office of professor of divinity till his 
 decease. 1 
 
 In his capacity as academic teacher, it was chiefly 
 owing to his endeavours that the theology of the 
 Lutheran church was again led back from the scho- 
 lastic and polemic position it occupied, to the Holy 
 
 1 He was also Pro-Rector of the University- from i;i6 to 1717, and 
 proved himself fully competent to this office, which he had previously 
 refused on account of accumulated occupation. 
 
PROFESSORSHIP IN HALLE. 59 
 
 Scriptures, and that amongst the students of divinity, 
 an animated interest for biblical and practical reli- 
 gion was excited. Even when member of the philo- 
 sophical faculty, he read lectures on the books of the 
 Old and New Testament, with practical application ; 
 and as member of the theological faculty, he saw 
 that it was his duty, in all his addresses, to pro- 
 mote amongst the students the knowledge and appli- 
 cation of the Holy Scriptures. It was his maxim, 
 that the true divine should be born in the Holy Scrip- 
 tures, and his endeavour, that his hearers should not 
 obtain a mere inefficient and unfruitful knowledge, 
 but a vital acquaintance with the truth. (See his 
 • ; Idea Studiosi Theologiae," p. 2-22.) Ail his efforts 
 were directed to the following points : — 
 
 1. That those committed to his charge should 
 thoroughly learn to understand in what true religion 
 consists. 
 
 2. That they should learn how the doctrine of 
 Jesus Christ should be preached in genuine apostolic 
 simplicity and purity, and how every thing must be 
 deduced from his redemption, and tend to it again. 
 
 3. To excite them to make it their chief and cor- 
 dial concern to be themselves truly built on Jesus 
 Christ, as that foundation to which they directed 
 others. But that the students might attain this 
 object, according to Franke's opinion, they required 
 not merely their own human diligence, (which, how- 
 ever, he by no means disregarded,) but also the Holy 
 Spirit, producing in them a living faith, which mani- 
 fested itself in a holy life and conversation. In the 
 third part of his " Lectures Parasnetica;," p. 184, he 
 says, " I regard it as a fundamental error in the 
 study of divinity, for any one to persuade himself 
 
GO PROFESSORSHIP IN HALLE. 
 
 that he can study divinity in a proper manner with- 
 out the Holy Spirit ; so long as he continues in this 
 error, nothing can result from it but blind pharisaism 
 .... all labour is lost on such a one, even when the 
 most salutary course is laid down for him in our lec- 
 tures. . . . On the contrary, it is a fundamental truth 
 in theological studies, that their chief object is, the 
 attainment of the Holy Spirit. . . . But this must not 
 be held merely in the theory, the individual must 
 himself become a partaker of it." 
 
 He remarks, to the same effect, in the " Idea Stu- 
 diosi Theologiae," that " he who does not make use 
 of the word of God, in order, first of all, to become 
 by its means a true Christian himself, would derive 
 no real benefit from it, even if he were master of the 
 Scriptures. . . . A grain of living faith is more estim- 
 able than a mass of mere historical knowledge, and 
 a drop of real love than an ocean of the knowledge 
 of all mysteries." And in the " Lect. par. I, 127," 
 he says, " At universities, the elements of divine 
 truth are apprehended for the most part merely with 
 the understanding, and the individual remains at the 
 same time so barren, weak, blind, and naked, that 
 the form into which the Gospel remodels men, is no 
 where to be found in him. We ought the more to 
 consider this, because in reality there is no class of 
 people under the sun more unfit for the kingdom of 
 God, than the learned. When the Almighty con- 
 verts a learned man, he performs a real miracle." 
 
 Franke's lectures naturally bore, all of them, more 
 or less conspicuously, the scriptural impress which 
 characterized the whole bias of his mind. In the 
 year 1698, he commenced his theological professor- 
 ship, with an introduction to the books of the Old 
 
PROFESSORSHIP IN HALLE. 61 
 
 Testament ; in the sequel, he sometimes limited this 
 lecture to the prophetic books, but at other times he 
 extended it also to the New Testament ; and sub- 
 sequently to the year 1724, he laid his book, " De 
 Scopo librorum Veteris et Nov. Test." which ap- 
 peared that year, as the basis. He also attached 
 great importance to Hermeneutics ; and that with 
 justice; for since it is admitted, that the exposition 
 of the Scripture is the chief object of a divine, every 
 thing depends upon the principles on which the 
 Holy Scriptures are to be expounded. Franke, how- 
 ever, did not limit himself merely to the Theory, 
 but was wont, in his Hermeneutic lectures, to add 
 an application of Hermeneutic rules to a book of 
 Scripture, or to selected passages from the Bible. 
 Besides this, Franke continually read with distin- 
 guished ardour, exegetical lectures, with practical 
 applications ; for " the future teacher," says he, 
 " ought early to learn how to apply the scripture to 
 his own edification and the instruction of others." 
 For this purpose, he usually selected the psalms 
 from the books of the Old Testament, and from them, 
 such as had particular reference to the Messiah, and 
 from the New Testament, the gospel of John. 
 
 Thetic and historical Divinity were not indeed the 
 fields which Franke had chosen to lecture upon : but 
 he furnishes us with many important declarations 
 respecting them in his writings. " Since thetic and 
 moral lectures " says he, " are not intended merely 
 for the academy, but also for the life ; their whole 
 aim ought to be directed to this, — that christian 
 doctrines' should be not only methodically brought 
 forward, but being in their nature entirely practical, 
 every lecture should be so arranged, that the hearers 
 
62 PROFESSORSHIP IN HALLE. 
 
 may receive directions how to apply the truths to their 
 own individual benefit, and present them to others 
 in a salutary manner." Respecting church-history, 
 he observes, " The study of ecclesiastical history is 
 generally pursued in such a manner, that attention is 
 paid only to the outward changes which have oc- 
 curred. This does not constitute the matter ; this is 
 not treating church-history theologically ; on the 
 contrary, attention must chiefly be paid to the wisdom, 
 ways, and wonderful judgments of God, that we 
 may learn from thence to judge of the signs of the 
 times, not theoretically merely, but practically also." 
 Besides the lectures above-mentioned, which had 
 immediate reference to the Bible, Franke also read 
 such as served for a more special preparation of the 
 young theologians for their future official functions. 
 With reference to this, he read in particular three 
 lectures, 1. Upon social and domestic religious 
 duties. 1 These he treated partly in a theoretic manner, 
 
 1 " Many preachers," says he, " have gone so far as to lay stress 
 upon pulpit eloquence ; just as if there ought to be orators in the 
 church of God. But this is not at all the intention. We must be 
 fathers. The preacher must exhort his hearers, like a father, to all that 
 
 is good He should arrange his admonitions as his heart dictates, in 
 
 order to save the lost from perishing. It is not necessary for a father 
 to act the orator and make fine speeches upon the education of youth, 
 or upon good manners and the like. A preacher must be like those 
 kinds of trees, which though they grow to a great height, extend 
 their branches downwards towards the earth, in order that those 
 that walk beneath, and are unable to climb so high, may gather 
 and partake of their fruit. But this is the general evil, that what 
 requires to be daily practised in the ministerial office, we do not 
 learn, but look upon it as too trifling ; and what we have learnt at: 
 the university, we afterwards do not know how to employ in a 
 manner. The universal maxim that we must govern ourselves ac- 
 cording to our auditory, and that if we have learned hearers, we must 
 present them with something of a learned nature — is a most injurious 
 maxim. When the Saviour had the pharisees with him, he had a 
 learned auditory, but he told them as simply and plainly, wherein 
 
PROFESSORSHIP IN HALLE. 63 
 
 and particularly referred in them to the specimens ot 
 the discourses of the Apostles in the New Testament, 
 and partly practically, by permitting them to write 
 sermons and preach them before a select number in 
 his presence, and afterwards delivering his opinion 
 upon them. 1 
 
 •2. The Collegium Pastorale, which was wholly in- 
 tended to make the future clergyman acquainted with 
 the duties of his office, and the prudence necessary 
 to be observed. In these lectures he occasionally- 
 introduced what are termed cases of conscience ; but 
 after the year 1711, he read a regular course of 
 lectures upon them. 
 
 3. Casuistry, to which a destined series of lectures 
 was also assigned. Franke assures us that of all his 
 academic labours, these monitory lectures were at- 
 tended with the most real and permanent blessing. 
 Many of his hearers have also confessed, that they were 
 by their means first awakened to a thorough amend- 
 ment of heart, and incited to an useful employment of 
 the time they spent at the university. These lectures, 
 which Franke began in 1693, eveu before the inaugu- 
 ration of the university, in his study, and afterwards in 
 the large audience-room of the theological faculty, at 
 an hour of the day when no other lectures were read, 
 in order that all the divinity students might be pre- 
 sent, he continued till his death. Their object was 
 
 they were deficient, as it was possible to do. Thus ought we to act, 
 and adhere to the main thing, whether our hearers be learned or 
 illiterate. 
 
 1 On these occasions only those were admitted, who had laid a good 
 inundation in divinity ; the rest merely listened to their sermons, and 
 the judgment of the professor, until their minds were more firmly 
 established. Franke was no friend to early preaching whilst the 
 principles of the students were not suffieiently matured, and impres- 
 warned them against it, as being offensive in the sight of God., 
 and a disgrace to the ministry. 
 
64 PROFESSORSHIP IN HALLE. 
 
 to show what hindered those who began to study 
 divinity and to devote themselves to a religious 
 life, from attaining their object, and how such hin- 
 drances were to be overcome. Young divines, there- 
 fore, received in them general directions for the 
 appropriate arrangement of the entire study of 
 divinity. 
 
 But besides these, Franke also occasionally read 
 particular lectures upon the method of studying 
 divinity ; and in his monitory lectures, directed him- 
 self in general to the chief point, which was this : — 
 "that in order that young divines might eventually 
 become the salt of the earth, they should early let 
 themselves be sanctified by living faith in the 
 Saviour." Franke on these occasions, spoke as a 
 father to his children, and with the same earnest- 
 ness, cordiality, and affection. He did not bind 
 himself to any fixed plan, but directed his address 
 according to the necessities of his hearers. He 
 suffered nothing of what was defective, objectionable, 
 and unchristianlike, which he had observed in the 
 students, to pass unreproved, and availed himself 
 of every particular occurrence, such as festivals, his 
 own journies, sicknesses, &.c. for the purposes of 
 instruction and edification. After the year 1695, all 
 these lectures were literally written down by some 
 of the students, who took it in their turns to do so ; 
 and from these documents, Franke himself published 
 two octavo volumes of monitory addresses, in 1 7*20 
 and 17-27, and in 1729, his son published five addi- 
 tional parts. The following extracts will serve as 
 specimens of these lectures: — 
 
 In the second lecture of Part III, Franke adduces 
 the following simile from an older author. — "When 
 
PROFESSORSHIP IN HALLE. 65 
 
 a person has a piece of down, which he wishes to 
 keep floating in the air, he must continually blow it 
 upwards, for otherwise it would fall into the dirt ; 
 but when this is once the case, and the dirt attaches 
 to it, he may blow a long time before he would be 
 able to make it rise in the air. Such is also the case 
 with the mind of man. As long as it is kept on 
 high, it soars more and more joyfully to God ; faith, 
 love, and hope increase ; and all the powers of the 
 Spirit are augmented in him. But were the man to 
 think, ' Oh, I ought not to exert myself so much, I 
 cannot always keep myself above/ and would then 
 exercise a false liberty— he would soon be conscious 
 how the earthy, filthy, and polluted habits of this 
 world would cling to his heart. And afterwards, 
 when desirous of elevating his heart to God, he 
 would find himself utterly unfit and unable to do it. 
 
 " This simile," says Franke, " proved very edify- 
 ing to me at the time, and has frequently restrained 
 me from seeking such a false repose ; hence I now 
 repeat it to my auditory, that they may likewise 
 derive the benefit from it, which I have experienced 
 in my heart. My meaning is, not that you should 
 enter upon a species of legal striving, which is ac- 
 companied by a feeling of anxious compulsion, which 
 would be painful, and in which the man is forced to 
 strain and exert his understanding and his faculties 
 in such a manner, that he runs the risk of losing 
 his senses— this is not at all my meaning; and if 
 my words are so construed, I am entirely misunder- 
 stood. Paul says, 'Ye have received the Spirit of 
 adoption — a child-like filial spirit — by which we 
 cry, Abba, Father ! ' This filial spirit is, so to speak, 
 the essence of the whole matter. All that respects 
 
 F 
 
66 PROFESSORSHIP IN HALLE. 
 
 the renewing of the mind must take place in such 
 a sweet and child-like spirit. There is then no 
 compulsion ; everything then flows as naturally 
 as a river. Yet not as though the man were to do no 
 violence to himself, nor to give himself any trouble. 
 For when he looks at his corrupt nature, he must 
 always swim, as it were, against the stream, and 
 must never cease to do so, or he will be carried 
 away by the current. Yet the sweet and filial spirit 
 must always have the upper hand. For instance ; 
 supposing some one were to feel that his thoughts 
 had wandered in some particular manner, he must 
 not think by compulsion, irritation, repugnance, or 
 with distress and oppression of heart to recollect 
 himself again, but turn with filial and heartfelt confi- 
 dence to his Redeemer, complain to him that he has 
 thus wandered and gone astray, humbly solicit his 
 gracious forgiveness, and cleave again with his heart 
 to him in a child-like manner, in order that he may 
 go on his way in a truly evangelical spirit. 
 
 "Such a filial diligence in sanctification is to man 
 a true balm of life, which strepgthens his heart and 
 his soul. No other individual possesses in reality 
 that by which he can again raise himself up, strength- 
 en, and comfort himself; on the contrary, when a 
 variety of unpleasant occurrences happen to him in 
 this transitory state of existence, when trials, poverty, 
 or anything else comes upon him, he is dejected, 
 slothful, and disturbed, and has nothing whereon 
 to stay or recover himself. But when we accustom 
 ourselves to walk in this child-like and evangelical 
 state, we are then conscious of the power in which 
 we can again raise ourselves up, strengthen ourselves 
 and rejoice, since we let the joy of the Lord be our 
 
PROFESSORSHIP IN HALLE. 67 
 
 strength. Blessed is the man who finds this path, 
 and continues faithful to it ! " 
 
 In the sixth lecture of Part III, he says, " Because 
 studying and praying are two distinct things, it is 
 beneficial and salutary for the student of divinity 
 that such intervals occur, (alluding to the approach- 
 ing Passion-week,) and that they are at such times 
 drawn off a little from their studies ; and they do 
 well at such periods, while the season lasts, not to 
 think of studying, but only direct their hearts to the 
 divine pastures, that they may receive additional 
 strength of faith, grow and increase in the love of 
 Christ, and be more fervent in God : they would 
 then certainly derive great benefit from them. A 
 student of divinity ought to lay his studies aside 
 with the close of the day on Saturday, that he may 
 duly prepare himself for the Sunday, and then devote 
 the Sunday entirely to letting his heart wholly How 
 into God, and seek in every thing that he hears or 
 reads, not to become more learned, but more pious 
 and better. If the students would do this every 
 week, Oh what unspeakable advantage in a religious 
 point of view, would they derive from it ! But when 
 studying is not laid aside on the approach of Sunday, 
 but continued — the word of God does not duly pene- 
 trate into the heart; the sermon is listened to only 
 for the purpose of catching at something by which 
 the individual may increase his learning, and after- 
 wards be able to talk about it to others, and in this 
 manner he is deceived by the devil, so that he never 
 attains to real stability in religion. But when three 
 days are devoted, one after another, to the soul, and 
 when the student seeks to unite his heart with God 
 — real benefit may be derived from such seasons, 
 
 F 2 
 
68 PROFESSORSHIP IN HALLE. 
 
 like dry ground, when a continued rain descends 
 upon it, and refreshes and fructifies it." 
 
 In the sixth lecture of the same part, — for students 
 of divinity who are desirous of regulating their 
 studies and their piety in a manner acceptable to 
 God — he begins after a brief introduction, as follows : 
 — " Although I know and lament over it, that amongst 
 the students of divinity there are scoffers, to whom 
 may God grant the knowledge of their blindness and 
 hardness of heart ! and although I am aware that there 
 are divinity students here, who on certain occasions, 
 openly act in such a manner as would prevent any 
 one from supposing that they were students of divi- 
 nity — yet I will leave that for the present; reserving 
 the admonitions, which such characters may require, 
 for another season. On this occasion, my exhdrtation 
 will be directed only to those students who are well 
 disposed, and who would gladly prosecute their 
 studies and their religious life in a manner accept- 
 able to God, and useful and salutary to the christian 
 church. I now address all such characters with 
 cordial affection in the name of our Lord Jesus 
 Christ, and exhort them, primarily, to direct their 
 whole concern, the desire of their hearts, their wishes, 
 ardour, and diligence, to the observance of that which 
 our Saviour enjoined on all men in general, but in 
 a particular manner on his disciples who were des- 
 tined to the ministerial office, ' Seek first the kingdom 
 of God and his righteousness, and every thing else 
 shall be added unto you '. . . .If a student of divinity 
 is not chiefly solicitous that the kingdom of Satan 
 within him may be overthrown and destroyed, and on 
 the contrary, that the kingdom of God may be esta- 
 blished in his soul, he may rest assured that lie will 
 
PROFESSORSHIP IN' HALLE. G9 
 
 fail of his aim.... And although, at present, he may 
 not believe me and others who are faithful to him, 
 but suppose that he must now be diligent, and first 
 of all seek to provide himself with a sufficient store 
 of learning, and that the kingdom of God will follow 
 as a matter of course; although he may think that 
 he is not forgetful of the Lord his God and his reli- 
 gious duties, but that he continues to observe them, 
 only he cannot manifest much earnestness in them 
 because he might thus neglect his studies — yet he 
 will at length find himself dreadfully deceived, and 
 will then believe, to his loss, that which he now 
 refuses to believe, though tending to his great advan- 
 tage and profit." 
 
 Further on, he admonishes those that are well dis- 
 posed, in particular to learn that well, which they are 
 desirous of learning. " It is of no avail," says he, " for 
 students of divinity to have a confused knowledge 
 of many things, but they ought to strive duly and 
 perfectly to apprehend the main point, so as rightly 
 to learn what they do learn, and be able to give an 
 account of it. Such a one is much more esteemed 
 than another, who seeks to be a walking lexicon, 
 and be able to mention the name of every author, 
 and yet, if thoroughly examined, possesses no real 
 solidity. Such people are of little value, — nay they 
 rather do injury, are arrogant, and when it comes to 
 the point, and they are called upon to instruct even 
 a child in the catechism, they are destitute of any 
 well-founded knowledge of the truth. 
 
 " I therefore especially admonish them to exercise 
 diligence in apprehending that which they hear, 
 thoroughly, and in its proper connection ; when they 
 feel any doubts, to obtain their solution, and care- 
 
70 PROFESSORSHIP IN HALLE. 
 
 fully to preserve what they have apprehended ; in 
 order that if they do not excel in their studies, they 
 may at least be firmly established in that which they 
 have learnt, and be able to communicate it to others." 
 
 In the eighth lecture — how students of divinity 
 ought to be acquainted with the present state of the 
 church, and usefully apply this species of know- 
 ledge ; — he says, " Students of divinity have, in this 
 respect, to pay great attention to themselves, and 
 duly consider the emotions which are excited in 
 their minds ; lest from carnal-mindedness, they judge 
 ill of those, of whom they ought to judge well, and 
 well of what they ought by no means to sanction. 
 For this purpose, nothing is more necessary for 
 students of divinity than humility and modesty. 
 They have to consider, that they have no need to sit 
 in judgment upon every thing respecting the state of 
 the church, but to remember, that they are still of 
 that age, in which they are only commencing the 
 study of wisdom, and of which they must first lay 
 the foundation. They must also not immediately act 
 as if they were old and experienced divines, and 
 were able already to judge of every thing ; but keep 
 themselves within bounds, and entreat the Lord to 
 preserve them from all premature judging of things 
 that occur. No one will repent of being prudent and 
 cautious, — of not speaking unadvisedly with his lips. 
 When an individual restrains himself, and passes a 
 moderate judgment, he may still be a means of amed- 
 ment ; but he that acts in a violent and hasty manner, 
 cannot easily repair the injury he causes by it. 
 
 " It is further to be observed, that in order to a 
 sound judgment upon the state of the church, besides 
 humility, a sound and enlightened understanding is 
 
PROFESSORSHIP IN HALLE. 71 
 
 requisite, in order to which the individual must first 
 become acquainted with his own state, and sweep 
 before his own door, before he complains of others in 
 that respect. We must first seek to reform our own 
 hearts, before we judge of the reformation of the 
 church. There is therefore nothing so needful for 
 a student of divinity, in order rightly to judge of 
 the state of the church, than that he first make him- 
 self duly acquainted with the state of his own heart 
 and mind, and previously put the ' Nosce te ipsum ' 
 into practice. 
 
 " Now when students of divinity follow this advice 
 and pay attention to it, they will be very easily con- 
 scious, that in the spiritual ferment, which has ex- 
 isted for some years in many places in the church, 
 there is something truly excellent and divine. For 
 they will soon be able to perceive, (if they are seri- 
 ously concerned for the salvation of their own souls,) 
 that repentance is really preached, that men are 
 awakened from their sleep of carnal security, and 
 impelled to feel a greater concern for religion than 
 they previously manifested. 
 
 " But supposing a student of divinity was appre- 
 hensive that things were mixed up with it, which 
 were not profitable, and that errors had crept in, 
 which it would be only reasonable to reject — he may 
 leave them untouched, and practise and pursue only 
 that which he knows to be good. If he is faithful in 
 this, God will open his eyes more and more, both to 
 recognize that which is good, that he may follow 
 after it, as also the better and more clearly to distin- 
 guish the evil, that he may be upon his guard against 
 it. The more he walks in the light that rises in his 
 heart, the more will the light and darkness be sepa- 
 
72 PROFESSORSHIP IX HALLE. 
 
 rated in his mind, and he become competent rightly 
 to discriminate between both. But if he does not 
 follow this advice, nor strive after that, which in his 
 soul he acknowledges to be good, and on the contrary 
 only seeks how he may find out faults, that he may 
 criticize, dwell upon, and make use of as an excuse 
 for not being converted to God, because such and 
 such things were improper ; it is impossible that 
 such a one can attain to a better state of soul. If he 
 really perceives what is improper, let him thank God 
 for discovering it to him ; for it is God who gives 
 him to perceive it, in order that he may avoid it. If 
 he sees that one or another has committed any par- 
 ticular fault, let him be careful to avoid it. . . . 
 
 " But to speak of the matter itself, we can say 
 with pleasure, that the Almighty cannot be suffi- 
 ciently magnified for the great mercy he has mani- 
 fested during the last few years. Many thousand 
 souls have been awakened to repentance. Nay, even 
 many thousand preachers have been roused to mani- 
 fest more earnestness in their ofiice than they pre- 
 viously evinced. The good that God has wrought in 
 a few years is so inestimable, that were he to be 
 praised every day for it by every one who calls him- 
 self a Christian, he still could not be sufficiently 
 praised. Therefore woe to the student of divinity, 
 and woe to the preacher, who does not perceive the 
 signs of these times, nor make them known, but con- 
 tinues in his blindness and perverseness, and per- 
 suades himself that he does not require awakening 
 to repentance and conversion, and even exclaims 
 against the favour which God has vouchsafed to his 
 church, as a cause of disturbance and evil ! Woe to 
 such a miserable man, from whom certainly nothing 
 
PROFESSORSHIP IN HALLE. 73 
 
 else can result but a blind pharisee, who causelessly 
 takes offence at the work of God, and at the blessing; 
 which he bestows upon his church ! 
 
 " I do not pronounce this woe as a malediction ; 
 God forbid! but as a lamentation. I grieve for 
 people who are in such a wretched state, and so blind 
 as to call darkness light. Much rather ought the 
 student of divinity heartily to rejoice on such occa- 
 sions, and thank God that he has fallen upon times 
 in which God causes no small light to dawn upon 
 his church, for having caused such a wide extending 
 movement in the hearts of so many thousands — for 
 having bestowed upon many, the manifold gifts of 
 his Holy Spirit, and then causing them to be made 
 useful to others. 
 
 " But at the same time it is not intended to deny, 
 that even in the present day, there is much of what is 
 evil. When a ferment is excited in the minds of 
 many, much that is evil, which previously lay con- 
 cealed, comes to light. This is by no means the 
 fault of the good which God imparts ; but the good 
 is from God, and the evil from Satan. The students 
 of divinity ought at such times to call to mind the 
 instances which occurred in the first period of the 
 New Testament. If any one in the days of Christ 
 had been inclined to calumniate and find fault, he 
 might have said, ' It is evident what sort of people 
 his apostles were. The one sold his own master for 
 thirty pieces of silver, and delivered him into the 
 hands of his bitterest enemies; the other denied him, 
 and the rest ran away ! ' what answer could be given 
 to it? 
 
 " Soon after the Reformation, civil war broke out 
 amongst the peasantry, and consequently open re- 
 
74 PROFESSORSHIP IN HALLE. 
 
 bellion against the existing authorities. If it had 
 then been asserted, that this was the fruit of the 
 gospel, (as the papists said,) would it not have been 
 a dreadful mistake? So also in the present day, we 
 must duly distinguish between the evil and the good, 
 so as to choose the good and reject the evil, and by 
 no means regard the evil as an effect of the good, 
 but ascribe it to its real source.' 7 
 
 In his fourteenth lecture he treats of separation 
 from the visible church. He says, " There is a sepa- 
 ration which is undoubtedly enjoined, in which the 
 individual preserves himself unspotted in his heart, 
 mind, and senses, and likewise in his life and con- 
 versation, from the world and the fashion thereof; and 
 does not, in this respect, conform to the world, nor 
 trouble himself because he is despised, ridiculed, 
 mocked, rejected, reviled, and persecuted by others ; 
 but follows Christ in being a Nazarene and sepa- 
 ratist, because his actions do not correspond with 
 theirs. . .. This is the separation which takes place 
 in the spirit; in having no fellowship with the spirit 
 and fashion of this world, but rather bearing its 
 reproach, ridicule, and persecution, than participate 
 in its evil doings. Not as though a regenerate 
 person ought to affect anything particular in his out- 
 ward deportment, but govern himself according to 
 the word of God, observing what the latter requires 
 of him ; and when he is obliged to witness the wicked 
 and ungodly behaviour of others, place himself in 
 the presence of God, and so regulate his words and 
 actions, as he can answer for it before the living 
 God, and not concern himself about the ridicule of 
 others.... This is the separation from the broad 
 way, which God has enjoined. 
 
PROFESSORSHIP IN HALLE. 15 
 
 " On the contrary, the other separation from fellow- 
 ship with the church, in which the Lord operates by 
 his word and sacraments, and in which, by his Holy 
 Spirit, connected with the word and sacraments, he 
 seeks to win the souls of men, because the individual 
 perceives in it much that is corrupt — because he sees 
 that the ungodly are admitted to church and sacra- 
 ment, who afterwards do not practise that which they 
 have heard in the church — such a separation is never 
 enjoined us by Christ and his Apostles ; on the con- 
 trary, we are directed to let our light shine in the 
 midst of a crooked and perverse generation. It is the 
 Lord's will, that those who have attained to real 
 knowledge, and who serve God in spirit and in truth, 
 should be as salt, by which the whole mass is kept 
 from corruption, and a light by which others are to 
 be enlightened — which object God does not attain 
 in them, when they voluntarily separate themselves 
 from those they ought thus to season and enlighten. 
 For how can we apply salt, when it is at a distance 
 from the meat ? How can we enlighten a dark 
 chamber, if the light be not placed in a candlestick, 
 but outside the closed door? This separation, which 
 proceeds from self-will, cannot please God. 
 
 " But it must at the same time be observed, that 
 in a corrupt state of the church, and when the gene- 
 rality of people call themselves Christians, without 
 evidencing that they are so by their actions — it may 
 easily happen that people, who are otherwise well- 
 disposed, take offence at this corrupt state, and thus 
 fall into temptation; so that they think that they 
 cannot do otherwise, for conscience' sake, than sepa- 
 rate themselves from such a corrupt mass, less they 
 become partakers of its sins. . . .Hence we must not 
 
76 PROFESSORSHIP IN HALLE. 
 
 immediately pass our judgment upon them, and sup- 
 pose that they do it from a malicious motive, since 
 such a temptation may present itself to the best 
 of men, who are desirous of rightly and faithfully 
 serving God, and of preserving a pure conscience : 
 with such we must act modestly and prudently. If 
 a person, in such a case, were to act improperly and 
 unreasonably, and treat such an individual with 
 violence, reproaching him bitterly, and applying 
 all kinds of names to him— such a one would only 
 be still more confirmed in his sentiments, and it 
 would cause him to fall upon the idea, that he en- 
 dured such treatment as a martyr for the sake of 
 Christ, and that consequently, it was required of him 
 to be stedfast. Nay, when he perceives the carnal 
 anger of the preacher, he will be offended by it, and 
 fall only the more deeply into the temptation, that he 
 
 ought not to have fellowship with such persons 
 
 " But the case is different, when we have to do with 
 people who are base despisers of the word of God, 
 and the holy sacraments, and who separate themselves 
 from epicurean or pharisaic motives. These also 
 must, by all means, be restored with meekness : for 
 w r e must not suppose that we have the right ever to 
 set aside the meekness of Christ, and to suffer carnal 
 zeal to predominate. May God preserve each of us 
 from it ! such conduct causes as great and inexpres- 
 sible injury as anything can do in the church.... 
 However, such an individual must be regarded in a 
 very different manner, and in so far, treated other- 
 wise ; because the principle of action is with him 
 entirely different... .such persons must be dealt with 
 according to the rules to be observed in conversing 
 with Epicureans and Pharisees, in order to point 
 
PROFESSORSHIP IN HALLE. 77 
 
 out to them their %vounds, that they may be healed. 
 Divinity students have therefore first of all to observe 
 this, and diligently practise the separation which 
 God has enjoined. 
 
 " But with respect to that separation which is for- 
 bidden, they ought to abide by the example of their 
 teachers, observing how they appeared amongst the 
 people, and laboured unweariedly and with all 
 meekness, by the word of exhortation amongst their 
 corrupt congregations. This example they ought to 
 follow, and not suppose that they are at liberty to 
 act with violence and in a hasty manner. For it 
 occasionally happens, that when students enter into 
 office, and employ great and legal severity, the 
 people have sometimes said, ' This man is more 
 severe than his teachers in Halle ! ' and with this 
 they have flattered themselves, and wondered what 
 mighty heroes they were ; although there is no art in 
 speaking thus sharply to the common people, but all 
 depends upon this — whether the individual uses the 
 wisdom that cometh from above, in directing people 
 aright. This is not effected by a legal strain of 
 preaching ; but it is the setting forth of Christ Jesus 
 in a proper manner, and presenting him in a very 
 lovely aspect to the eyes of the people, which pro- 
 duces the power and will to true sanctification." 
 
 The following passage from the third lecture, de- 
 serves particular attention. " If any one feels him- 
 self in the perilous situation of being called a 
 student of divinity, and desires eventually to become 
 a preacher, but knows not how to attain to it, or 
 whether his resolution proceeds from God or from 
 man — let him first of all turn with his whole heart to 
 the Lord. The verv circumstance that he has acted 
 
78 PROFESSORSHIP IN HALLE. 
 
 so blindly, that be has hitherto not been influenced 
 by any fixed principle ; that his present station and 
 mode of life does not emanate from faith, but from 
 human and carnal motives, or the imitation of others 
 — this very circumstance, I say, ought to serve to 
 convince him in what a wretched state of soul he 
 must doubtless be : for he is unable to prove that 
 the mode of life he is pursuing has been selected 
 in faith, and is in conformity to the will of God. 
 He has at least no certainty of it in his heart. 
 What therefore ought to be done ? Such an indivi- 
 dual ought to feel convinced, that he has hitherto 
 groped like a blind man for the wall, and has never 
 taken one sure step in his whole life. 
 
 " But here he must not run to the other extreme 
 and say, " since I am not aware of being called to 
 the study of divinity, I will give it up, and study 
 jurisprudence or medicine ; or else I will learn a 
 trade, or return to the world and do nothing at all ! 
 No— such a mode of acting would be improper ; but 
 in whatever station the individual may be, when the 
 Lord preaches the doctrine of repentance to him, and 
 reveals to him the depravity of his own heart — in that 
 station, calling, or profession he ought to remain, 
 until the Lord points out some other to him. For 
 even as it is sinful to commence anything without 
 faith— so it is likewise sinful to abandon anything 
 without full conviction. Indeed if the student of 
 divinity, thus circumstanced, were to 'turn to some 
 other profession, he is equally unable to do it in faith, 
 but does so in uncertainty, and knows not whether 
 the one state orthe other is agreeable to God. Hence 
 he ought rather to continue and persevere in the 
 former state in which he was apprehended of God. 
 
PROFESSORSHIP IN HALLE. 79 
 
 He mast however acknowledge his previous wretched 
 and miserable condition of soul, come to reflection, 
 and fervently entreat the Lord to be gracious to him, 
 to enlighten his poor, dark, and senseless heart, and 
 make him a partaker of his Holy Spirit, who may 
 henceforth lead him into all truth. This is the chief 
 point to be observed/' 
 
 In the last lecture — the twenty-fifth — he makes a 
 particular reference to 1 Cor. i. 34.—' But of him 
 are ye in Christ Jesus, who of God is made unto us 
 wisdom, righteousness, sanctification, and redemp- 
 tion.' " It is not without reason, " says he, " that in 
 the Old and New Testament, we are first of all 
 referred to the prophetic office of Christ .... In this 
 respect we must also make a thorough and salutary 
 application to ourselves of this truth, that the Lord 
 Jesus must be acknowledged and accepted as the 
 one great prophet, whilst cordially apprehending all 
 that he has said, or has caused to be left on record 
 for us. When this is properly taken to heart, it 
 brings with it, first, a high esteem for the prophetic 
 and apostolic writings, or the whole of Holy Scrip- 
 ture, so that the individual does not read it in a 
 superficial manner, but brings a heart with him to 
 the word of truth, which is ready to believe it, 
 without gainsaying, as the standard of faith, and to 
 be obedient to it as the rule and criterion of life. 
 Yea, the heart must not only be ready, but desirous 
 also of apprehending and practising the divine truths 
 which are made known by this great prophet, me- 
 diately or immediately in the Holy Scriptures. And 
 if it were requisite, we must be ready and willing 
 to lay down our lives and shed our blood for them. 
 
 "When this has been duly laid as the foundation. 
 
80 PROFESSORSHIP IN HALLE. 
 
 there is then a good commencement for the inward 
 life, and we shall see, that Christ, according to his 
 prophetic office, is the wisdom of God. We must not, 
 therefore, suppose, that we can attain in theological 
 matters — for of these we are now speaking, and not of 
 human sciences — by any other means to that wisdom 
 which has reference to faith and life ; since the soul 
 has to do with the triune God, and his service in 
 Christ Jesus. With respect to this, the man must 
 certainly renounce other conceptions, and not ima- 
 gine for instance, that philosophy can render him 
 wise enough; but he must give Jesus Christ the glory 
 of being his wisdom. When he does not fill the 
 heart and soul with the knowledge of the truth in 
 faith and life — everything else is folly. . . . 
 
 " Therefore, if a student of divinity wishes to 
 become a real divine, and properly understand the 
 practice of inward religion, he must learn experi- 
 mentally that sublime truth, which our Saviour testi- 
 fies in Matt. xi. 25, — ' I thank thee, O Father, Lord of 
 heaven and earth, that thou hast hid these things 
 from the wise and prudent, and hast revealed them 
 unto babes.' A divinity student must duly make 
 himself acquainted with this, and thus go with his 
 heart to Jesus Christ, even as wisdom says in Prov. 
 xxiii. 26, ' My son, give me thine heart.' He must 
 seek to learn his divinity of Christ, and thus only 
 will he become a true divine. 
 
 " The next thing on which inward religion de- 
 pends, is the high-priestly office of our Saviour, 
 who as the only-begotten Son of God, became man, 
 in order that in the union of the two natures in one 
 person, as one Christ, he might accomplish the great 
 and mighty work of the redemption of the human 
 
PROFESSORSHIP IN HALLE. 81 
 
 race, and through death, overcome death. If it be 
 laid as the foundation, that Jesus Christ, with re- 
 ference to his prophetical office, is made of God 
 unto us, wisdom — this other must be so likewise, that 
 he is made unto us righteousness. . . .Now this being 
 founded on the word of God, the individual in the 
 progress of the divine life, must also cleave to it as 
 an immutable basis. . . .Everything is briefly com- 
 prehended in it; both what has already been said, 
 and what we may still observe is, as it were, concen- 
 trated in this, that ' Christ is made of God unto us 
 righteousness.'. . . .It is in this, if I may so speak, 
 that evangelical self-denial consists, in which the 
 individual denies himself entirely in the presence 
 of God, and does not profess, with his own right- 
 eousness, to have any claim to salvation or eternal 
 life on account of what he has done ; but esteems 
 himself unworthy even of the garment he wears, the 
 morsel he eats, or the drop of water he enjoys. He 
 therefore presents Jesus Christ alone to the Father, 
 as the basis of all salvation and all that is good ; 
 and confesses that whatever good he receives, is 
 simply and solely for his sake. It must be the grace 
 of our Lord Jesus Christ alone, by which we come 
 to God ; and every work of our own, whatever name 
 it may have, must be then excluded, or else it acts 
 as leaven, pervading the whole mass, preventing 
 us from retaining peace in our souls, or making any 
 further progress, even though we had read all the 
 profound works that have ever been written upon 
 the inward life. 
 
 " But it is necessary to make a very profound ap- 
 plication of this in the heart ; in which the new 
 birth, and the transition from death unto life, takes 
 
82 PROFESSORSHIP IN HALLE. 
 
 place at the same time. When the individual pre- 
 sents himself before God as a child of death and 
 eternal perdition, who is unworthy of all favour, and 
 on the contrary, deserving of all the curse and wrath 
 of God, as well as all temporal and eternal punish- 
 ment ; but at the same time directs his eye simply 
 to Jesus Christ crucified, and desires to be washed 
 from his sins in his blood, who became a curse for 
 him on the fatal tree, to deliver him from the curse 
 of the law, and make him a partaker of the blessing 
 — he then puts on Jesus Christ as his righteousness, 
 and the transition is made at the same time, in him, 
 from death unto life ; which certainly is no mere 
 imaginary matter, but must necessarily be a reality. 
 
 " Now it is in this, that the marrow and centre of 
 the whole of practical religion lies. But if this is 
 not actually experienced by the individual, he has 
 not passed from death unto life ; he has not experi- 
 enced any real regeneration and justification, but 
 deceives himself with an imaginary justification, and 
 only forms a general idea of Christ, who still in re- 
 ality continues unknown to him. The last decep- 
 tion is then worse than the first, and publicans and 
 harlots will enter into the kingdom of God, sooner 
 than such individuals; who imagine that they know 
 Christ, and yet have neither seen him nor known 
 him, nor ever experienced his power in the new 
 birth. . . . 
 
 " And in the next place we have further to observe, 
 that the same Jesus, Mho is made unto us wisdom 
 and righteousness, is also become our sanctijication. 
 For after he became our High Priest, and by the 
 shedding of his blood, accomplished redemption 
 and purification from sin, he entered into the most 
 
PROFESSORSHIP IN HALLE. 83 
 
 holy place, and has poured out his Holy Spirit. Him 
 he imparts to all those who believe in him, and thus 
 becomes their sanctification ; so that those to whom 
 he has been made justification, and who boast of no 
 other righteousness than that which is vouchsafed 
 to them in, with, and through the grace of our Lord 
 Jesus Christ and in his blood — are also sanctified 
 through the Holy Spirit imparted to them. . . . 
 
 " Now if the individual can acknowledge Jesus 
 Christ as made of God unto him, wisdom, righteous- 
 ness, and sanctification — he must also at length 
 become redemption to him. The conflict upon which 
 he is obliged to enter, in sanctification, against his 
 own flesh, against the suggestions and attacks of 
 Satan, and against the seductions of the world — yea 
 the thousandfold hindrances which are thrown in 
 his way, for the purpose of detaching him from the 
 kingdom of God, and obstructing the perfect union 
 of his soul with God, must impel him to Christ, that 
 he may redeem and deliver him from them by his 
 power : and the man must really believe that Christ 
 is able and heartily willing to do this. Now to this 
 belongs properly the judicial and kingly office of 
 our Lord and Saviour Jesus Christ. But this must 
 be apprehended by true and sincere faith ; and there 
 must be a thorough and salutary application of this 
 matter also in the soul, in order to the attainment 
 and possession of a true and valiant faith, and of a 
 divine courage in every inward conflict. Therefore, 
 however strange and incomprehensible may be the 
 path by which we are led, and though it may seem 
 as if we lost ground in the conflict— yet we must 
 constantly lean upon our divine friend, and confide 
 in the hero who fighteth for us, and says, ' Be of 
 
 G 2 
 
84 PROFESSORSHIP IN HALLE. 
 
 good cheer, I have overcome the world!' Conse- 
 quently, however painful may be our trials, and 
 although it Mould appear as if it were impossible to 
 break through — yet still we must ever place Jesus 
 Christ before us, as him who is made unto us redemp- 
 tion, commit the matter to him, as to the length of 
 time he will leave us to struggle, and how difficult 
 he will let the conflict be to us in this life ; satisfied 
 with the assurance, that he will at length deliver us 
 from every evil, and bring us safe to his heavenly 
 kingdom. 
 
 "Hence, in order to make real progress in the 
 divine life, it is necessary that the individual should 
 break through every thing that opposes itself. As 
 long as he seeks his own advantage, how he may ob- 
 tain office and preferment, or honourable reputation 
 in the world, and is afraid of being regarded as a 
 madman and a fool, or is biassed by mere external 
 circumstances, as many are, he cannot be a true 
 Christian. We must therefore labour to seek nothing 
 but Jesus Christ. He must be our riches, our glory, 
 our joy, pleasure, and delight. Let whoever seeks 
 anything else, assure himself that, in the end, he will 
 only reap scorn and confusion. 
 
 " O thou faithful and ever-blessed Saviour, Jesus 
 Christ ! praise, and honour, and thanks be to thy 
 name for all the grace and mercy which thou hast 
 manifested towards us on this occasion, and at other 
 times. Be thou truly glorified, O Jesus, O eternal 
 love, by thy Spirit in the hearts of all of us, that we 
 may become really acquainted with thy divine excel- 
 lencies, rejoice in thy loving-kindness, and be 
 strengthened by thy power in all our walk and con- 
 versation ! Introduce us into the true and hidden 
 
PROFESSORSHIP IN HALLE. 85 
 
 wisdom which thou hast concealed from the wise and 
 prudent, and from the noble and mighty of this world, 
 and revealed by thy Spirit solely unto babes. Have 
 compassion upon us, and make us partakers of that 
 wisdom which cometh from above. Preserve us from 
 all that is false, and lead us in the way everlasting, 
 that thy name alone may be glorified in us. Grant 
 this for the sake of thine unspeakable faithfulness. 
 Amen/' 
 
 Franke regarded a facility in catechetical in- 
 struction, as very important to be attained at the 
 University. He says, " Students will subsequently 
 find in their ministerial office, that after having 
 preached from one end of the year to the other, their 
 hearers will have understood as little of their ser- 
 mons, even respecting things which they have told 
 them probably a hundred times, as if they had never 
 heard them in all their life ; and all for want of 
 catechetical instruction. For since the case is diffe- 
 rent in preaching to what it is in schools, where ex- 
 aminations are held from time to time, — the people 
 trust to this, even as the scholars would do, and be- 
 come idle and negligent, if no examination were in- 
 stituted. Most men have so little apprehension and 
 understanding, that as soon as a sentence is ended, 
 they immediately forget it ; for whilst listening, they 
 are interrupted by wandering thoughts, and lose 
 the connection of the discourse, and thus they at- 
 tain no real insight into the method of salvation. 
 
 " This evil can be remedied in no other manner 
 than by catechization. It is therefore a most impor- 
 tant point, both for the schoolmaster and preacher, 
 duly to teach and explain the catechism. Hence in 
 
PROFESSORSHIP IN HALLE. 
 
 preaching, reference must continually be made to the 
 Catechism. Therefore, though students of divinity 
 may have spent years at the University, and attended 
 every theological lecture, but have not learnt to cate- 
 chize, — they will still be unfit for a most impor- 
 tant part of their future duties, and thus prevent 
 much fruit from their labours." 
 
 Franke regarded catechization as verj* useful, not 
 only for the congregation, but also for divines them- 
 selves. " I maintain," says he, " that if any one 
 wishes to impress upon himself the rules of faith, he 
 cannot do it better than by catechization. For the 
 most important doctrines are then brought forward ; 
 and since they are obliged to be stated in a popular 
 manner, and all of them split into a number of ques- 
 tions, and the answer of the scholars is sometimes 
 given in one way, and sometimes in another; the 
 proposition thus becomes clearer and easier, and the 
 proofs are better perceived, than when heard in colle- 
 gio thetico." 
 
 Hence he made arrangements, that the students at 
 Halle should have the opportunity of learning how 
 to catechize, and of exercising themselves in it. For 
 with the consent of the theological faculty, he esta- 
 blished a catechetical institution, the members of 
 which were instructed in a manner both theoretic 
 and practical, which was the case in no other univer- 
 sity at the time. Every week, the chief inspector of 
 the city schools in the orphan-house, devoted four or 
 five hours to them. In these he brought forward, 
 first of all, the most necessary catechetical rules; he 
 then catechized for a while, himself, children of 
 various attainments and age, in the presence of the 
 students. Finally, the students themselves cate- 
 
PROFESSORSHIP IN HALLE. 87 
 
 chized the children in the presence of the inspector, 
 upon which the rest of the hearers gave their opinion 
 in the absence of the children. This institution 
 afforded Franke also an excellent opportunity of 
 selecting able teachers for the schools of the orphan- 
 house. 
 
 Another institution for which the university of 
 Halle was indebted to Franke, was the Collegium 
 Orientale Theologiaun, which he founded in connec- 
 tion with his colleagues Breithaupt, Anton, and 
 John Henry Michaelis, in the year 1702. From the 
 students, twelve were selected, who had distinguished 
 themselves by their acquirements, conduct, and abi- 
 lities, for the purpose of forming them for the more 
 important ecclesiastical and theological offices. To 
 these was assigned, for four, five, or even sometimes 
 six years, according to age and circumstances, a 
 particular lodging — two and two in a room — at first 
 in the orphan-house, and afterwards elsewhere ; they 
 likewise took their meals together, both gratuitously. 
 They were placed under the superintendence of a 
 confidential individual. Their occupation consisted 
 in attending daily two theological lectures, in com- 
 municating vocal instruction, each in his favourite 
 department, and in commencing catechetical exer- 
 cises or learned conversations and disputations, 
 which had for their object the study of the Holy 
 Scriptures and several of the eastern languages : the 
 rest of the time they were permitted to devote to 
 their own private studies. They obtained books 
 from the library of the orphan-house. The chief 
 points in their private studies were biblical expo- 
 sition and the knowledge of languages. They were 
 instructed to read repeatedly the Old and New Tes- 
 
88 PROFESSORSHIP IN HALLE. 
 
 taments in the original languages for themselves, and 
 to make written comments upon it ; and that they 
 might very thoroughly understand the bible, they 
 were enjoined zealously to study the oriental lan- 
 guages, especially the Chaldaie, Syriac, Rabbinic, 
 Arabic, and Ethiopic. 1 Subsequently, other oriental 
 and many of the modern languages, as well as the phi- 
 losophical sciences, were included in the sphere of 
 study, and the continued occupation with the Latin 
 language was highly regarded. This collegium was 
 for many years a nursery, in which many very able 
 men were prepared for the service of the church. 
 
 Franke's zeal in the formation of good expositors 
 did not, however, confine itself to a comparatively 
 small number of students ; but it was his desire, that 
 a solid and edifying exposition of the scriptures 
 should form the basis of the theology of every divi- 
 nity student ; and to this purpose, the collegia biblica 
 established in Halle, chiefly through his endeavours, 
 were made subservient. These collegia consisted of 
 various small associations of students, who assembled 
 weekly, once, or oftener, at an appointed hour, in 
 order to read through, expound, and apply to their 
 edification some book of the bible, which was not too 
 difficult, beginning with the New Testament. The 
 addresses were given in rotation, yet in such a man- 
 ner, that those who did not take the lead, after 
 the termination of the address, might add their re- 
 marks upon it. Novices in the study of divinity 
 were also exhorted to a diligent attendance upon 
 these meetings, but at first only as hearers ; and only 
 when they had acquired the entire confidence of their 
 
 i It was by this Collegium that Michaclis was greatly assisted in 
 the publication of his valuable Hebrew bible. 
 
PROFESSORSHIP IN HALLE. 89 
 
 teachers aod fellow-students, were they received 
 amongst the number of those who delivered addresses. 
 Either an academic private tutor, an inspector of the 
 orphan-house, or some other authority presided on 
 the occasion ; but the direction was in the hands of 
 the theological faculty. 
 
 Notwithstanding his many and various occupa- 
 tions, Franke was still able to devote a few hours 
 every week to private intercourse with those students, 
 who came to him for the purpose of asking advice 
 on any occasion. In his Idea studiosi theologies, and 
 his third Lection, parcen. part IV, he expresses him- 
 self very willing to receive such visits ; and only 
 begs the students not to be offended, if urgent busi- 
 ness prevented him from immediately speaking with 
 them, and compelled them to repeat their visit. He 
 also appointed certain hours in the afternoon for this 
 purpose, to which he called their attention, and en- 
 treated them, in their visits, to keep in view the object 
 of them. 
 
 How much Franke interested himself for the tem- 
 poral welfare of the students, will be noticed in the 
 subsequent chapter, on the founding of the orphan- 
 house. 
 
 As regards the writings, by which Franke rendered 
 himself useful in his capacity of Professor in Halle, 
 and which naturally, as well as his lectures, are an 
 additional proof of the biblical and practical ten- 
 dency of his mind, besides the monitory lectures 
 already quoted, the Collegium Pastorale, which ap- 
 peared long after his decease, and the Commentatio 
 de scopo librorum Veteris et novi Testamenti, the 
 following especially must be noticed : — 
 
 1. IfANUDUCTIO AD LECTIONEM SCRIPTURiE SACKS. 
 
90 PROFESSORSHIP IN HALLE. 
 
 Una cum additamentis, regulas, hermeneuticas de effec- 
 tibus et enarrationes ac introductiones succinctas in ali- 
 quot epistolas paulinas complectentibus, first published 
 in 1693. Franke, in his preface to this work, terras 
 it " tenuia rudimenta et quasi incunabula hermeneuticce 
 saci-tz." 
 
 2. Observationes bibliae, or remarks upon some 
 passages of the Holy Scriptures, in which Luther's 
 German version is compared with the original text, 
 and it is modestly shewn, in what respects the peculiar 
 sense of the words may be better understood, applied 
 to edification in christian doctrine, and employed in 
 prayer. Published in 1695. This work appeared 
 monthly, in parts, from January to September. The 
 contents may be inferred from the title. 
 
 Franke sought in it to penetrate more deeply into 
 the meaning of several important passages of Scrip- 
 ture, especially such as were either falsely expounded, 
 or not correctly expressed in Luther's translation. 
 
 His critique upon the customary exposition from 
 which he deviated, was at once profound and mo- 
 dest ; nor did he in this work, lose sight of the prac- 
 tical aim he had always chiefly in view. But this 
 very work of Franke's, although so excellent, was not 
 only most bitterly censured by his opponents, but 
 even met with a very unpleasant reception from 
 many of his friends — from several, because it was a 
 monthly publication, which species of periodical 
 works was at that time much abused, and seemed to 
 betray worldly vanity ; and hence even Spener wished 
 the publication of the work might not have taken 
 place, on account of the ferment it excited, although 
 he had nothing to object to its contents. 
 
 Light is afforded us with respect to that which 
 
PROFESSORSHIP IN HALLE. 91 
 
 induced Franke to the publication of this work, by 
 a letter he wrote to M. Schade, one of the preachers 
 of the church of St. Nicholas in Berlin, and his most 
 intimate friend, since the time they became acquainted 
 with each other in Leipzig. Franke had sent copies 
 of the work to some of his friends, requesting them 
 to dispose of them ; and this he did likewise to 
 Schade. This very worthy but extremely warm- 
 tempered man, wrote him a very severe letter filled 
 with the bitterest reproaches. Franke's answer to it 
 is one of the most beautiful effusions of his heart, 
 and the excellence of its contents will justify the 
 insertion of some of its most striking passages. 
 
 He writes, " I am well pleased, dear brother, that 
 you have been angry with me ; for your anger is for 
 the sake of the good cause, for God, and from love 
 to the church of God and myself. Hence I am not 
 displeased with you, for having written me such a 
 severe letter, but now love you more than before ; 
 and this letter is dearer to me than all the rest. I 
 also entreat you, without deception or flattery, to 
 reprove me frequently in this manner, and when you 
 perceive the slightest cause for it, seize your pen 
 immediately you feel inclined to do so ; your letters 
 will never come amiss to me. For I am grieved that 
 we admonish each other so little, and where it is the 
 case, that admonitions so easily embitter and separate 
 the parties, so that afterwards, one can scarcely ven- 
 ture to repeat it. 
 
 " Some days ago, you wrote to me to awake ! For 
 this I thanked you before God. You then spoke 
 still more severely, for which I thanked you still 
 more, and besought a more abundant blessing upon 
 you. Know therefore, ray brother, that I cordially 
 
92 PROFESSORSHIP IN HALLE. 
 
 love you, and that my soul cleaves to yours. Do you 
 not know me, my brother ? Why am I become so 
 strange to thee, my brother Jonathan ? Hear my 
 account of the matter, my beloved, and then judge." 
 He then, relates in a copious manner, what painful 
 thoughts had occurred to his mind one day towards 
 the end of the year 1694, whilst reflecting on the 
 passage, 2 Cor. ix. 8, — ' God is able to make all 
 grace abound unto you, that ye, having sufficiency 
 in all things, may abound in every good work.' And 
 he had thought within himself, " Is God thus able ? 
 I would gladly do much good to the poor, if I had 
 wherewith to do it. But I am obliged to send many 
 a one empty and unrelieved away." Whilst im- 
 mersed in these painful cogitations, a letter reached 
 him from a friend in Magdeburg, in which the latter 
 described his poverty in the most affecting manner, 
 and besought his aid. This pierced him to the 
 heart ; he considered and prayed, and took the reso- 
 lution to write every month something upon passages 
 of Scripture, for the benefit of this friend ; and being 
 overloaded with official duties from morning till 
 evening, he resolved to devote a part of the time he 
 allowed himself for supper to this work. This he 
 had accordingly carried into effect in this manner, in 
 confidence upon God, and without delay. 1 
 
 He then continues ; — " With respect to a monthly 
 periodical, I feel no scruple in my heart, for months 
 are not unholy, but those who abuse them. As 
 regards the passages of Scripture, I do not perceive 
 any abuse. May I not openly write what I openly 
 preach ? I say nothing but what I believe and know 
 
 1 His distressed friend thus received in one year about one hun- 
 dred and fifty dollars. 
 
PROFESSORSHIP IN HALLE. 93 
 
 to be useful. The doctrines and prayers I deduce 
 from them are directed to the state of things in the 
 present day, but especially to the corrupt state, even 
 of those who profess to be children of God. If the 
 world is willing to whet its sword on me or the word 
 of God, believe me, my brother, that I am glad in 
 having common cause with you, with respect to it. 
 But if you do not believe me — wait till you see 
 whether the Lord is with me or not. 
 
 " I have undertaken this work in faith, and from 
 compassion towards a poor brother. The world shall 
 have no occasion to boast of it. I really do not fear 
 the learned of this world, who are destitute of faith 
 
 in God I will not deny the truth, but will confess 
 
 it, even as one brother should do to another, if it be 
 only done in the spirit of love and meekness, which I 
 wish to all. Love is a very safe path. I do not think, 
 however, that I have quenched the spirit of any one. 
 
 " That we have sent copies of this work to you, is 
 because we reposed every confidence in you ; but 
 far be it from us to wish to be burdensome to you or 
 to any one ! You have only to pack them all up, 
 and send them back by some private opportunity 
 without charge, or deliver them when demanded. 
 Bear with us in love, for we meant nothing ill ; how- 
 ever we gladly ask forgiveness, and promise that it 
 shall not again occur.. ..In the whole affair I have 
 not sown to myself, nor will I reap for myself. It 
 was undertaken for the glory of God and the benefit 
 of my neighbour, both spiritually and temporally. 
 My heart has not once incited me to change my 
 purpose. I am not in the habit of laying up a single 
 farthing ; and am satisfied when I possess food and 
 raiment ; and my heavenly Father deals it out to me 
 
94 PROFESSORSHIP IN HALLE. 
 
 as to the little birds, so that I receive one grain after 
 another ; I do not suffer want, nor enjoy abundance ; 
 and must continually look to him for the supply of 
 my necessities. 
 
 " But your dear letter has been of use to me in 
 many respects, by inciting me to prayer, self-exami- 
 nation, prudence, and purity of motive. I heartily 
 thank you for it, and for your sincerity. The Lord 
 be your reward ! Do not spare me in future, but 
 reprove me as soon as you perceive anything im- 
 proper. I would not have defended myself on this 
 occasion, and would gladly have been silent as to 
 the cause of my publishing the work in question, 
 had it not been contrary to love, to leave my brother 
 under the influence of such suspicions; and I think 
 you will now judge less severely of me. The disci- 
 ples said on one occasion, ' why this waste V (and 
 you, " why this monthly publication ?") But Christ 
 said, * Why trouble ye the woman? she has done a 
 good work upon me.' Luther adds, " here it is evi- 
 dent, that faith alone renders the work acceptable. 
 For all reason had condemned this work, even as the 
 disciples did. Those works are the best, the good- 
 ness of which is not known." 
 
 " How is it then, now, my dear brother? Can we 
 be again unanimous ? You say in your letter, " if I 
 am in the wrong, I will immediately ask forgiveness." 
 I require no such entreaty ; on the contrary, I thank 
 you; but I ask forgiveness of you, for having un- 
 consciously and involuntarily caused offence and dis- 
 turbance. But do you not know your old friend 
 Franke better? Oh that we had something to strive for 
 against the enemies of the truth ! and that a brother 
 did not so easily unite with others, nor believed 
 
PROFESSORSHIP IN HALLE. 05 
 
 anything, to the prejudice of his brother, until he was 
 as certain of it, as that he saw the finger on his own 
 hand ! 
 
 " However, I do not reprove your zeal, for you bear 
 about with you the marks of the dying Jesus. But 
 if you wish a punishment for your love, redeem my 
 poor and afilicted friend's bible, which he has been 
 obliged to pledge. My love must not, however, bind 
 your conscience. The Lord Jesus be your mighty 
 power ! 
 
 " Greet the brethren, which are in your vicinity, 
 and divest them of the offence I have caused them. 
 I send you ' Timotheus' 1 herewith, that he may com- 
 pletely reconcile you, and expect a speedy answer." 
 
 Schade acknowledged his hastiness, recalled all 
 his reproachful language, inclosed money for the 
 needy friend, and wrote with it, saying, " I here 
 send my punishment." 
 
 3. The little Essay, "De emphasibus v. scriptura. 
 1698. 
 
 4. A preface to an edition of the Greek text of 
 the New Testament, printed at Leipzig 1702, entitled 
 De vera ratione traciandi Scripturam S. imprimis libros. 
 N. T. 
 
 5. Three small tracts, which appeared in 1708, 
 addressed to the students of divinity in Halle : 
 Definitio studii theologici, Definitio methodi studii theo- 
 logici, and Institutio brevis de fine Studii Theologici. 
 
 6. Idea Studiosi Theologies, or the picture of a Theo- 
 logical Student, containing instructions for the stu- 
 dents of Divinity, how they may suitably arrange 
 their studies, and prepare themselves for the pastoral 
 
 1 A work so entitled, as a pattern for all students of divinity. 
 
96 PROFESSORSHIP IN HALLE. 
 
 office. " They ought," as Franke himself says, "to 
 use this book as a mirror, in order to learn from it 
 how they may become useful to the Lord of the vine- 
 yard, and expert in every good work." 
 
 The first edition of this excellent work, (which 
 in 1722 was translated into Latin,) for which Franke 
 had collected materials in his lectures upon the best 
 method of studying divinity, appeared in 1712, — the 
 last in 1758. It is prefaced by a very serious ad- 
 dress to all students of Divinity. 
 
 7. Programmata (xvi.) diversis iemporibus in Acci- 
 dentia Halensi public e proposita. 1714. 
 
 8. Prcelectiones hermeneuticce ad viam clextre inda- 
 gandi et exponendi sensnm Scripturce S. Theologies studio- 
 sis ostendendam, 1717. 
 
 9. Monita pastoralia theologica, or theological ad- 
 monitions and propositions, originally composed for 
 some brethren in the pastoral office, and now made 
 public for the common service and use of those who 
 have studied in Halle, and at present administer the 
 pastoral functions, as also of the candidates for the 
 ministry, and all who study divinity, as a continua- 
 tion of the *' Idea studiosi Theologies ; " published 
 first in 1718. This excellent work was also trans- 
 lated into Latin in 1723, and published together with 
 the " Idea studiosi. 
 
 10. Methodus studii theologici. 1723. 
 
 11. Introductio ad lectionem prophetarum. a. Gene- 
 ralis. b. Specialis ad lectionem Jones, quae in reliquis 
 exemplo esse possit, utraque directa ad cotnparandam c 
 prophetis agnitionem Jesu Christ i. 1724. 
 
 12. Reliquies programmatum et aliorium opusculo- 
 rum, as an appendix to G. A. Franke 's Programmatum 
 pentas; 1735. 
 
PROFESSORSHIP IN HALLE. 97 
 
 Finally, we have still to mention a very practical 
 work ofFranke's, entitled, " Timotheus," a pattern to 
 all students of divinity, which appeared first in 1695. 
 " Having considered it necessary," says Franke, " to 
 point out the characteristics of a student of divinity 
 acceptable in the sight of God, for the edification of 
 those who bear this name; I have for this purpose 
 chosen in preference to every other, the person of 
 Timothy ; of whom Paul in Phil. ii. 20, writes, ' I 
 have no man like-minded ;' and in the 22nd verse, 
 ' Ye know the proof of him, that as a son with the 
 father, he hath served with me in the Gospel.' Hence 
 Timothy is justly given as a pattern to all students 
 of divinity, and as a mirror in which they can view 
 themselves, and perceive whether they live in a man- 
 ner acceptable to God in the profession they have 
 chosen or not. 
 
 " It is, therefore, a word of admonition, which is 
 addressed in the name of the Lord, not only to those 
 who think to fit themselves in this place for the ser- 
 vice of the Church of God, but also to all, whether 
 really residing at Universities or not, who are called 
 students of divinity. When, by the divine direction, 
 this falls in their way, they must regard it as a 
 mirror placed before their eyes, in which they may- 
 contemplate themselves to their own benefit, and 
 when they thereby become conscious in what res- 
 pects and by what means they have hitherto defiled 
 their profession, they may be able to amend them- 
 selves." 
 
 Franke then mentions, first of all, that Timothy 
 had not only pious parents, but was also commended 
 for having faithfully followed their religious instruc- 
 tions. " Look at yourselves in this respect, ye stu- 
 
 H 
 
98 PROFESSORSHIP IN HALLE. 
 
 dents of divinity! Many of you, through divine 
 grace, have enjoyed the privilege of possessing 
 pious parents .... But how soon do we often think 
 
 ourselves wiser than our parents ! I am of opinion, 
 
 that many a student succeeds neither in his studies 
 nor in any thing else, from no other cause than be- 
 cause he has no real filial reverence for his parents, 
 because their word is of little value in his estimation, 
 or because he even hypocritically affects piety in 
 their presence, gives them false information res- 
 pecting his progress, wastes what they have earned 
 by the sweat of their brow, deceives them continually, 
 causes them needless expense, and by a variety of 
 misconduct, draws from them many a sigh and tear, 
 which return upon him ten-fold, and altogether pre- 
 vent the divine blessing. 
 
 " How many depend upon succeeding in a godly 
 life and walk, when once they enter into office ; and 
 think that meanwhile, their youthful years may be 
 spent in worldly lusts. But alas ! experience teaches 
 how rarely this is the case, and how gladly the in- 
 dividual would afterward continue the manner of life 
 
 he pursued when a student But a student's life, 
 
 such as is led by the majority, even of those who call 
 themselves tudents of divinity, is a truly heathenish, 
 nay even devilish life, and nothing is more opposed 
 to the laws of Christ, than the rules and maxims 
 they have amongst themselves ; and he that is termed 
 the most rational student, is often the very worst 
 Christian. 
 
 " Now he that is desirous of studying in a manner 
 acceptable to God, especially as respects the study of 
 divinity, must completely renounce and forsake the 
 common life of a student, and instead of their rules 
 
PROFESSORSHIP IN HALLE. 99 
 
 and maxims, place before him the laws of Christ ; and 
 be not concerned at being despised, laughed at, and 
 ridiculed in consequence of so doing. He that is 
 not willing to do this, ought to give up the study of 
 divinity, or he will eventually not serve God but 
 Satan, and receive with the latter a similar reward. 
 
 " ' Timothy knew from a child the Holy Scriptures.' 
 (2 Tim. iii. 15.) This has reference to all, but espe- 
 cially to you who are students of divinity. Are there 
 not perhaps, even many, who have never read the 
 Holy Scriptures through, in their whole lives, much 
 less with consideration and reflection ? Whence 
 comes it? In schools, more concern is manifested 
 about all kinds of heathenish books, than about the 
 precious word of God. Even if an hour, to avoid 
 the reproofs of conscience, is devoted to the New 
 Testament, yet it is more for the sake of outward 
 knowledge, and of the language, (which are proper 
 in their place) than to instruct the young in the pure 
 principles of true religion. Even if teachers see this 
 to be a fault, and would gladly amend it, they are 
 unable to accomplish it. Hence heathenish things 
 continue to be the chief object of attention in schools, 
 and the word of God a secondary matter. Hence 
 most of those who come from school are ignorant how- 
 to deal with the word of God ; to say nothing of their 
 not having ascertained from it, with all diligence, 
 the ground of their salvation. As long as these 
 abominations are not put away — I mean, as long as 
 the tender minds of the young are instructed in the 
 Holy Scriptures with such coldness, and value is 
 attached solely to heathen learning — there will be 
 no young Timothies, who, from their childhood up, 
 have known the Holy Scriptures. 
 
100 PROFESSORSHIP IN HALLE. 
 
 " But is the fault of the lower schools amended in 
 the higher? By no means. Experience teaches that 
 a hundred other lectures are read sooner than one 
 edifying discourse upon the Holy Scriptures.... 
 Consider, therefore, ye students of divinity, what it 
 is, which you subsequently intend to teach the people 
 — the word of God, or the word of man ? But if 3011 
 are to teach the former and not the latter, why is 
 the precious word of God so lightly esteemed by 
 you ? Why do you study any other book rather than 
 the Holy Scriptures ?.... Follow the example of 
 Timothy, and let the precious and revealed word 
 of God be your chief concern, your constant occu- 
 pation, your study and meditation, and disregard 
 everything else; except in so far as it contributes 
 towards enabling you the better to study the word 
 of God. 
 
 " If you follow this advice, you will succeed in 
 the whole of your theological studies ; if not, you 
 will be compelled to begin afresh, however long you 
 may have studied. Nor will you find any sure basis 
 for all your knowledge, until you learn to disregard 
 everything else in comparison with the word of God. 
 
 " Timothy did not read the Holy Scriptures for 
 the sake of mere outward knowledge, but that he 
 
 might learn from them the way of salvation Look 
 
 at yourselves in this respect, and examine your- 
 selves, how far you obey the admonition of Paul, 
 and follow the example of Timothy. If it is the case 
 that one and another perceives the necessity of study- 
 ing the Holy Scriptures in preference to every other 
 book, still the chief thing is generally wanting.... 
 Knowledge indeed is sought, but not a good con- 
 science. And where is the wonder? Are there not 
 
PROFESSORSHIP IN HALLE. 101 
 
 even theologians, who make no scruple of openly 
 professing to the world, that their vocation is not 
 to make the students pious, but to make them learn- 
 ed ?... . How very few there are amongst the students 
 of divinity, who really study the word of God, to the 
 end that they may govern their lives in all things 
 according to it !... .Do you daily read something in 
 the Holy Scriptures for the purpose of self-exami- 
 nation, of strengthening your faith in God, of edify- 
 ing yourselves in the love of God and your neighbour, 
 of preparing yourselves for a happy death, of more 
 heartily renouncing the world and its lasts, of prais- 
 ing God for his sacred truth, and of increasin 
 all the fruits of the Spirit? If not — what kind of 
 Christians are you — to say nothing of Students of 
 divinity ? . . . . Know you not, that if your reading 
 the bible and all your other studies are not for the 
 purpose of daily attaining by this means a more 
 believing and pious heart— you are still no real stu- 
 dents of divinity, since you do not suffer yourselves 
 to be taught and governed by God and his Spirit ; 
 but however much knowledge you may accumulate 
 it is nothing more than a mere natural work, and so 
 to speak, a theological spectre, which in the end 
 will avail you nothing, but may make you into arro- 
 gant Scribes and Pharisees. 
 
 " There were, indeed, in the times of the Apostles, 
 many who adhered to Paul ; but Timothy had a 
 preference above the rest. (Phil. ii. 20, 21.) Thus 
 we occasionally find a student of divinity, of whom 
 indeed nothing evil can be said, and who even shews 
 symptoms of that which is good — for instance, he 
 attends closely to his studies, avoids profligate so- 
 ciety, and conducts himself in other respects in such 
 
102 PROFESSORSHIP IN HALLE. 
 
 a manner as that no one can accuse him of anything 
 improper. But certainly, were it to come to a strict 
 examination, there would very few Timothies be 
 found, even amongst those who are called pious 
 students. Alas ! the word of God is mostly received 
 with a rude and unbroken heart, and there are very 
 few that will give perfect room to the operation of 
 the divine word, since the most of them imagine 
 they have managed their matters well, when they 
 have apprehended, in their understanding, the know- 
 ledge of the doctrines of godliness ; so that they can 
 speak upon them and blame others ; making at the 
 same time a circuit as it were about the path of 
 repentance, since their self-love continually persuades 
 them, that they need no such serious conversion, but 
 are already in a good state, in a state acceptable to 
 God. Hence the most of them continue lukewarm, 
 selfish, uncharitable, talkative, licentious, boastful, 
 and assume an outward appearance of godliness, but 
 deny its real power. The very fewest of them break 
 through the bonds of their natural state, and acquire 
 love from a pure heart, a good conscience, and faith 
 unfeigned, after the example of Timothy. 
 
 " Observe this, ye students of divinity, and take 
 heed that your piety be not hypocrisy, and that you 
 are regarded as pious not only in the sight of men, 
 but also search your own hearts before God, and ex- 
 amine whether you walk in pureness and sincerity 
 before God. . . . Reflect upon what your intentions 
 are. You wish, at some future period, to be ap- 
 pointed public teachers in the church of the living 
 God. What is the reason, therefore, that you con- 
 cern yourselves so little how you may walk worthily 
 in the house of God? Are you desirous of following 
 
PROFESSORSHIP IN HALLE. 103 
 
 the Son of God in his office, and have not yet entered 
 upon the footsteps of his life? Does this seem to 
 you a small matter ?. . . . Paul advises his Timothy 
 to the practice of Godliness, (ITim. iv. 7,) and we 
 have no reason to doubt that Timothy was in the 
 constant exercise of it. . . . Tell me, therefore, what 
 kind of godliness do you practice? How do you 
 hear the word of God ? How do you reflect upon it 
 in your hearts ? How do you exercise yourselves in 
 prayer? How do you quench the lusts of youth? 
 How do you crucify your sinful flesh ? How do you 
 shew forth the Lord's death in the sacrament? How 
 do you examine your consciences? Do all these 
 things proceed from such a state of mind, and in 
 such a way and manner from you, that you feel as- 
 sured of being really amended and sanctified by 
 them? Certainly, if we look at a student's life, such 
 as is commonly led, even by students of divinity, we 
 see no exercise in godliness, but rather in ungodli- 
 ness But there may be some, who have renounced 
 
 this gross outward worldly-mindedness — of such, I 
 inquire, wherein consists your exercise of godliness? 
 I am disgusted with the lukewarmness of the greater 
 part, even of those who know the truth. . . . 
 
 " Timothy's chief exercise, consisted according to 
 the admonition of Paul, first of all, in making ' sup- 
 plications, prayers, intercessions, and thanksgivings 
 for all men.' Regard yourselves in this mirror, ye 
 students of divinity, and remember that Luther has 
 prescribed three things to you, as constituting a true 
 divine — orationem,meditationem, et tentationem. There- 
 fore prayer is the first thing. Is this your first and 
 principal exercise? I say the truth; amongst a 
 hundred students of divinity, scarcely one is to be 
 
104 PROFESSORSHIP IN HALLE. 
 
 found, who possesses a correct knowledge of what 
 constitutes true prayer, to say nothing of the constant 
 and zealous exercise of it. Therefore, when once 
 you are appointed to be teachers in the church 
 of God, how will you spread forth your hands to 
 the Lord, like Samuel, for the souls committed to 
 your charge? If you continue thus, all your study 
 of divinity is only as a man w ithout a head ; be- 
 cause you seek to learn everything, and still are not 
 concerned how you may learn to pray aright. ... I 
 faithfully advise every student of divinity, daily to 
 devote at least one hour exclusively, in which he 
 may seek to abstract his mind from everything else, 
 and to converse with God in humble reverence and 
 devotion, by meditating upon his word, and espe- 
 cially by earnest and heartfelt prayer. The devil will 
 soon throw something in the way to hinder it ; but 
 he must be resisted, and not allowed to gain a hair's 
 breadth, until it be brought into a regular exercise, 
 and pleasure and delight be found in it — nay, until 
 the individual finds that a single hour is not enough 
 for the purpose, but would gladly converse still 
 longer with God. . . . 
 
 " But Timothy also fled the lusts of youth, and 
 followed after righteousness, faith, love, peace, ike. 
 as Paul had commanded him, (2 Tim. ii. 2*2;) and 
 we dare not doubt, but that this injunction to flee 
 youthful lusts was only given him by way of afford- 
 ing him additional strength against them. ... Oh how- 
 needful it is, that in this respect also you should 
 place Timothy's example before you! There are 
 indeed some, who occasionally give signs of a good 
 inclination ; but they refuse both to shun the former, 
 and to follow after the latter, but wilfully plunge 
 
PROFESSORSHIP IN HALLE. 105 
 
 into opportunities of exciting sinful lusts by useless 
 amusements, bad or unedifying company, assumed 
 liberty in words and works, excess in eating and 
 drinking, the unrestrained cherishing of fleshly lusts 
 which arise in their hearts, unprofitable conversation, 
 by which the heart is inflamed to that which is evil, 
 the perusal of ridiculous or even filthy and obscene 
 books, &c. How is it possible for godliness ever to 
 attain strength in one, who thus never seeks to. resist 
 that which is evil; or that a man should repel his 
 enemy, whilst leaving every door and window open 
 to him ? 
 
 " Persons often complain of the little progress 
 they make in religion ; but no one ever failed to 
 make progress who was really in earnest about it. 
 But he that loves his own life and the lusts of the 
 flesh more than Christ, is not worthy of him, nor is it 
 any wonder that such a one cannot boast of the 
 power of Christ. . . . 
 
 " I have written to you as simply and plainly as it 
 was possible for me to do ; for you have teachers 
 enough who only seek to make you learned by their 
 writings ; this is not my object ; I only seek to ren- 
 der you pious— yet not I, but the grace of God which 
 is in me, and by the power with which he accom- 
 panies the simple testimony of the truth. Try it 
 therefore in simplicity; and if you find it in accord- 
 ance with the word of God, pay no attention to the 
 person of the speaker, or the mode of his address, but 
 remember that God exhorts and admonishes you 
 through me, and that you must give an account of it, 
 not to me but to God, if you do not listen to the 
 word, which you cannot, on rational grounds, con- 
 trovert. 
 
106 PROFESSORSHIP IN HALLE. 
 
 " If you will follow that, in which Timothy is set 
 before you as a pattern, you will also easily obtain 
 grace from God to choose a proper guide and teacher, 
 to whom you may safely cleave. For nothing more 
 is requisite for this purpose, than your own sincerity, 
 your not making temporal and earthly, but eternal 
 and heavenly things your aim, not seeking the mere 
 knowledge of divine truth, but the power of true 
 godliness, loving the word of God from your very 
 heart, and daily searching therein for your edifica- 
 tion, and daily seeking to amend your life according 
 to it. But if you are so foolish as to let yourselves 
 be deterred by the calumnies of the world, and do 
 not desire to examine the truth for yourselves, nor 
 entreat God to give you the spirit of discrimination 
 — you make it evident, that you are not worthy of 
 Christ. 
 
 " Observe, however, that the following things will 
 always prevent you from attaining to the simple 
 knowledge of the truth : — 
 
 " 1. When you suppose you must believe every 
 thing your teachers say to you, without any ex- 
 amination. 
 
 " 2. When you fix this as a principle within you, 
 that what whole colleges reject, decry, and renounce, 
 must necessarily be bad and worthless ; and that 
 what they call good, must necessarily be so. 
 
 " 3. When you believe that what most men speak 
 evil of, despise, ridicule, and scorn, must infallibly 
 be a wicked, or at least a foolish and ridiculous 
 affair, and that you need not hesitate to join in with 
 them, and make a mock at it with others. 
 
 " 4. When you gladly believe what is commonly 
 related and mentioned, respecting what some par- 
 
PEOFESSORSHIP IN HALLE. 107 
 
 ticular individual has spoken, done, or written, make 
 it a subject of ridicule, and gladly tell it to others, 
 in order to laugh with them over it. He that easily 
 believes, particularly common trifling reports, will 
 be also easily deceived. 
 
 " 5. When you do not minutely try and examine 
 every thing you read and hear, according to the word 
 of God, whether it be so or not; when it has reference 
 to some doctrinal point. 
 
 " 6. When you even set light by the word of God, 
 and read it only with dissatisfaction, and prefer 
 studying the writings of men to the word of God. 
 
 " 7. Or when you read writings merely on one side 
 of the question, and do not desire to see what is 
 written on the other, nor consider the matter closely ; 
 especially — 
 
 " 8. When you delight in controversial writings 
 which are acrimonious and bitter, and filled with 
 revilings ; but are unwilling to read others which 
 seek to accomplish their purpose from good grounds, 
 and without acrimony. 
 
 " 9. When you are so presumptuous as to judge of 
 persons whom you do not know, and whose writings 
 you have never read. 
 
 " 10. W T hen you do not earnestly entreat of God the 
 enlightening influences of his Holy Spirit, and yet 
 venture to speak upon divine things. 
 
 " 11. When you do not learn properly to know the 
 tree by its fruits, according to the counsel of Christ, 
 but seek to gather grapes of thorns and figs of 
 thistles. 
 
 " So long as your minds are obscured by these 
 clouds, there is no hope that you will penetrate 
 through them to regard the sun of truth in its beauty. 
 
108 PROFESSORSHIP IN HALLE. 
 
 " May God grant that you may all learn to know 
 the things that belong to your eternal peace." Amen. 
 
 The blessed results of Franke's academical labours 
 described above, and those of his similarly-disposed 
 colleagues, are attested by himself in several places 
 of his monitory lectures. He says, " Many of the 
 students here perceived the peculiar object of our 
 labours, became truly converted, and entered upon 
 a thorough denial of themselves. They renounced 
 all desire for temporal advantage, worldly honour, 
 a life of ease, and the favour of their patrons ; ven- 
 tured all for the truth, and were prepared to endure 
 the scorn and rejection of the world. A cordial 
 bond of love was cemented amongst them, and they 
 encouraged and incited each other to persevere in 
 the narrow path. Those students who were from 
 the same province, or who dined together, frequently 
 agreed to appoint a certain hour for social prayer, 
 or else fixed upon useful subjects of discourse, or 
 read the Bible together for mutual edification ; for 
 they prosecuted the study of the Bible with great 
 zeal. Those that messed together also encouraged 
 each other by edifying conversation. They laboured 
 to set a good example to their fellow-students and 
 all that were around them, by their pious deport- 
 ment, both in word and deed. Hence many other 
 individuals, in the houses where the students resided 
 or dined, attained by their means to a thorough con- 
 version."... 
 
 This mutual agreement in divine things at the 
 university, induced them, on their return to their 
 native provinces, to offer each other the hand in 
 their official duties, to live on terms of brotherly 
 
PROFESSORSHIP IN HALLE. 10.9 
 
 intimacy, and unanimously and with the same con- 
 fidence which they had cherished at the university, 
 to carry on the work of the Lord. To a certainty, 
 many a one who studied at that time in Halle, and 
 afterwards removed to some other place, became 
 there a light to others ; so that through one man's 
 instrumentality, the eyes of many were opened, they 
 came to reflection, and perceived the danger and 
 impropriety of continuing their corrupt course of 
 life. 
 
 " In the same manner, many other preachers were 
 awakened by those that had studied in Halle : for 
 when the former saw that they had not hitherto filled 
 their office with the earnestness and zeal which the 
 latter manifested, they joined themselves to them, 
 after acknowledging their previous omissions ' and 
 negligencies.' " 
 
 However, in the latter part of Franke's life, he 
 did not see so much fruit of his labours as before. 
 Respecting the former part, he says, " When fresh 
 students arrived here between Easter and Whitsun- 
 tide, and had heard the word for about a quarter of 
 a year — not only one and another, but many came, 
 and made known the effect, which the word had 
 produced on their hearts ; they began to confess 
 how heartily they thanked God, for having directed 
 them to such a place — what little attention they had 
 paid to religion at the schools or universities they 
 had previously attended — in what a wretched and 
 perverted state they had been — with what sins their 
 consciences were burdened — how they had suffered 
 themselves to be seduced by their fellow-students, 
 and how they had seduced others in return ; they 
 testified the grief which they experienced on this 
 
110 i PROFESSORSHIP IN HALLE. 
 
 account in their hearts ; what a longing and desire 
 they felt that their souls might be saved, and that 
 they might be thoroughly converted to God ; asking 
 advice, how they ought to proceed in future, &c. 
 But when I look at our present state, (in the year 1 709,) 
 I must confess, to speak according to my own con- 
 viction and experience, that the students of divinity 
 now seem less to perceive and take to heart that 
 which we have mainly in view, than was the case 
 at that time. They imagine our chief endeavour is, 
 only to fill their heads with knowledge, and to impart 
 so much of it to them, as to enable them eventually 
 to obtain a living, support a wife and family, and 
 make their way through the world ; although our 
 principal efforts are directed to lead them to Christ, 
 and to make of them real subjects and servants of the 
 Most High God, before they let themselves be em- 
 ployed in establishing the kingdom of God in others. 
 But this ruling motive remains hidden and con- 
 cealed from the greater part. The truth which is 
 addressed to them, exhorting them to turn with sin- 
 cerity of heart unto God, they regard merely as life- 
 less knowledge, whilst they despise the power and 
 spirit, life and light, which is sought to be introduced 
 into their souls by the word of the Lord — even as if 
 it were a thing which was of the least importance, 
 and which would at some future time follow as a 
 
 matter of course The field no longer ooks so 
 
 green as formerly." 
 
CHAPTER V. 
 
 Opposition and controversy excited by Franke's labour* 
 in Halle. 
 
 Franke's great and continued exertions in the cause 
 of truth, and for the salvation of those committed 
 to his charge, especially from the period of his re- 
 moval to Halle, could not fail to excite, in the highest 
 degree, the hatred of the whole of that party in the 
 Lutheran church, who were so decidedly inimical 
 to vital religion, and which he had already drawn 
 upon himself in no small measure, by his previous 
 labours ; and hence Franke's life in Halle, although 
 previously and sorely tried, was a continued conflict 
 for the cause of Christ. Not as if it had been one 
 uninterrupted conflict : for there is that peculiarity 
 in the warfare of the christian, that it consists as well 
 in suffering as in doing, in the defensive as well as 
 in the offensive ; so that the conflict is best sustained 
 by a tranquil defence and courageous appropriate 
 confession of the simple and practical fundamental 
 doctrines of Christianity, without reference to the 
 persons of the opponents ; and hence the warfare 
 which Franke had to sustain, assumes only occa- 
 sionally the form of a real controversy, in its out- 
 ward history. 
 
112 OPPOSITION TO HIS LABOURS. 
 
 Franke bad scarcely commenced his labours in 
 Halle, when the same commission which had called 
 him thither, again made preparations for removing 
 him. For even in the year 1692, the commissioners 
 of universities at Berlin, and especially Von Danc- 
 kelmann, the same statesman who had been the 
 most zealous in procuring Franke's appointment to 
 Halle, sought to draw thither the celebrated civilian 
 Dr. Samuel Stryk, of Wittenberg, in order to render 
 the new university the more celebrated. Meanwhile, 
 very evil reports concerning Franke, as a pietistic 
 disturber of the peace, had become very generally 
 circulated throughout Saxony ; by these Stryk was 
 prejudiced in the highest degree against Franke, and 
 he therefore declared, that he would only go to Halle 
 in the event of Franke's being removed elsewhere. 
 In consequence of this, letters were written to 
 Franke, offering him the choice of several superin- 
 tendentships and other places; but he would not 
 accept of any of them. In the interim, Stryk re- 
 ceived a very honourable and advantageous call from 
 the King of Denmark to Copenhagen ; this rendered 
 the matter more urgent, and the commissioners at 
 Berlin gave Franke clearly to understand, that if he 
 would not voluntarilj' accept of some other situation, 
 he would certainly be removed. Franke however. 
 did not suffer himself to be daunted. He replied, 
 " that he was fully assured of his divine vocation to 
 Halle ; and of the blessing which began to mani- 
 fest itself there ; but that he had not the same cer- 
 tainty with regard to the other situations offered 
 him. If he had committed anything of a culpable 
 nature, he requested that he might be informed cf 
 it, and if guilty, punished accordingly ; but that 
 
OPPOSITION TO HIS LABOURS. 113 
 
 if innocent, he was resolved not to let himself 
 be removed." 
 
 The commissioners had not expected such a reso- 
 lute declaration, and now attempted in another man- 
 ner to satisfy Stryk, who was more inclined to fix in 
 Halle, than in Copenhagen. The attempt succeeded, 
 and Stryk arrived in Halle towards the end of the 
 year 1692. Such an upright and pious man as he, 
 in becoming more closely acquainted with Franke, 
 necessarily saw through the tissue of calumnies 
 spread abroad respecting him. He soon became one 
 of Franke's warmest and most active friends, as well 
 as of the cause he maintained, and continued so 
 until his decease in 1710. 
 
 At the very commencement of Franke's official 
 functions in Halle, he became entangled in a dispute 
 with the clergy of Halle. Even before his arrival 
 there, an inclination towards vital religion, the out- 
 ward expression of which was at that time termed 
 pietism, must have manifested itself in many in- 
 stances. For information had been transmitted to 
 Berlin, that some of the clergy of Halle had ex- 
 pressed themselves with great violence against those 
 who were called pietists ; and hence, on the 8th of 
 October 1691, an order was received by the govern- 
 ment of Magdeburg to make inquiry, who had done 
 this, and to prohibit the pietists from being named 
 in the pulpit in future. Accordingly, the govern- 
 ment of Magdeburg forbad the clergy of Halle, as 
 well as the preachers throughout the whole duchy, 
 from preaching against the pietists. But the clergy 
 of Halle thought they were at liberty to disobey the 
 orders received, especially since it was reported, 
 that Franke, the chief of the pietists, was about to 
 i 
 
114 OPPOSITION* TO HIS LABOURS. 
 
 settle in Halle. They therefore wrote to the Elector, 
 for an explanation of the mandate, at the same time 
 stating some pretended errors in the doctrine of the 
 pietists. This petition, however, is said not to have 
 been immediately laid before the Elector. 
 
 Meanwhile, new complaints had reached Berlin, 
 that the clergy of Halle continued to preach violently 
 against the pietists. A new mandate was therefore 
 issued, in the beginning of January, 169-2, confirming 
 the contents of the first, and threatening those that 
 were refractory with fines. Another protestation of 
 the clergy of Halle produced a new electoral rescript, 
 dated 30th January, in which the clergy of Halle 
 were called upon to prove within a week their accu- 
 sations against the pietists. But this they were 
 probably unable to do, and requested that they might 
 not be burdened with such onus probandi, merely add- 
 ing a foolish tale about a student who had launched 
 out in reprehensible terms against the ministerial 
 office, the marriages of the clergy, and the Lutheran 
 religion, at a tavern at Glaucha. The electoral reply, 
 dated 9th March, 1692, was to the effect, that though 
 such doctrines as were contrary to the word of God 
 ought to be refuted, yet they must be no imaginary 
 doctrines ; and that the student they mentioned, was 
 on no account to be regarded as a pietist, but as 
 insane. 
 
 It was a natural consequence of Franke's labours 
 in Halle, that the opposition against what was termed 
 pietism, which had already been excited in the clergy 
 of Halle, should manifest itself in a still more hostile 
 manner. The whole city was moved by Franke's 
 preaching, and ran together to hear him ; people of 
 all ranks secured sittings, or had them erected in 
 
OPPOSITION TO HIS LABOURS. 115 
 
 the church at Glaucha, or that which was attached 
 to the school ; in which latter, as being the university 
 church, Breithaupt, and sometimes Franke, or in 
 general the professors of divinity had to preach ; l 
 whilst the parish churches in the city were left empty. 
 Those who, through the instrumentality of Franke, 
 were brought to seek after vital religion, perceived 
 that previously, they had only been Christians in 
 name ; and when love to their neighbour impelled 
 them to endeavour to bring others to a similar new- 
 ness of life, they were certainly obliged to tell the 
 latter, that their present state was that of spiritual 
 sleep ; and when in their defence, they appealed to 
 their teachers, they asserted that such teachers did 
 not preach in a truly evangelical and Christian 
 manner. 
 
 All this naturally embittered the clergy of the 
 town. To this was also added certain inconsisten- 
 cies which so easily occur, in consequence of human 
 depravity, by the mixture of that which is divine, 
 on its entering into human nature, with a variety of 
 extraneous things, which frequently result in enthu- 
 siastic extravagances, particularly on the first excite- 
 ment of religious feeling. Such was also the case in 
 Halle, in a few instances, amongst Breithaupt and 
 Franke's auditory. Several who began to feel the 
 operation of divine grace upon their hearts, regarded 
 themselves as better than other men, exclaimed 
 against the whole Lutheran church as Babel, re- 
 jected the study of the sciences, no longer attended 
 public worship, nor partook of the sacrament, kc; 
 
 i This church, in modern times, and under a foreign govci ■ 
 was turned into a theatre. It is now intended to erect a colli 
 the spot, under royal patronage. 
 
 I 2 
 
116 OFPOSITION TO HIS LABOURS. 
 
 others boasted of immediate inspirations and reve- 
 lations, and departed from the Holy Scriptures, the 
 sole rule of faith. Others again immersed them- 
 selves in speculations upon doctrines, over which a 
 sacred obscurity rests in the divine revelation itself: 
 such as the millennium, the restitution of all things, 
 &c. and forgot meanwhile, the principal point — sanc- 
 tification through living faith in the Redeemer, &c. 
 
 Franke and Breithaupt were very far from approv- 
 ing of such disorders. They did not indeed imme- 
 diately condemn these weak and mistaken people, 
 but rather sought, by forbearance and religious in- 
 struction, to restore them to the right path. But the 
 not immediately condemning, and the perfectly agree- 
 ing, with those to whom the vital religion preached 
 by Frauke was an offence — was one and the same 
 same thing in the eyes of his enemies ; they joyfully 
 caught hold of every account of such aberrations, 
 though generally exaggerated by report, in order to 
 place Franke's labours in the worst light. " There ! " 
 said they, " it is now obvious what his doctrines 
 really are, however mildly he expresses himself, and 
 whither they necessarily tend." The clergy of Halle, 
 and especially Dr. Schrader, chaplain to the court 
 and member of the consistory, and the Rev. A. C. 
 Roth, one of the preachers of St. Ulrick's church, 
 accused the professors, under which title Franke 
 and Breithaupt were particularly understood, of 
 horrible things, and warned the people against their 
 preaching and doctrines, as against secret poison, 
 not merely privately, but even openly, in printed 
 works, and from the pulpit. Franke's doctrine— the 
 same which a certain party in the present day seeks 
 to antiquate as hyper-orthodox — was not sufficiently 
 
OPPOSITION TO HIS LABOURS. 117 
 
 orthodox for them, because he ventured to treat the 
 prominent and fundamental doctrines of the Holy 
 Scriptures, as such, before the people, and always 
 returned to them ; well knowing that he who has 
 them within him, denies none of the other doctrines 
 of Scripture ; whilst he that has them not, doubts in 
 reality concerning all the rest ; and because he pre- 
 ferred and offered to others the marrow and kernel 
 of the Scriptures, rather than the dogmatical shell. 
 
 The brunt of their opposition, however, was chiefly 
 directed against his evening meetings for prayer. 
 The most licentious calumnies were disseminated 
 respecting them. 1 Feeling themselves impure,— they 
 could not, or at least would not, imagine, that those 
 meetings, at which both men and women attended, 
 could be pure; and confiding in human depravity 
 in general, they thought they might rely upon it, 
 that such like fabulous tales, would gain credence 
 with all those, who were deficient in real religion. 
 To be brief: false teachers, fanatics, enthusiasts, 
 dreamers, inspired, hypocrites, oddities, were the 
 customary, and not always the worst names, which 
 were applied to Franke and his friends. But all this 
 did not terrify Franke ; on the contrary, he saw in it 
 a proof, that the Lord blessed his labours ; for he 
 knew that vital religion is a leaven, which necessa- 
 rily produces fermentation. He quietly but boldly 
 pursued his path, preached the simple, practical, 
 and fundamental doctrines of the gospel, pointed out 
 the characteristics of true and false teachers as laid 
 
 ' The same things were reported in the first centuries, respecting 
 Christian assemblies in general, as well as in later periods, concern- 
 ing the meetings of those Christians, who were at variance with the 
 dominant party. 
 
1 18 OPPOSITION TO HIS LABOURS. 
 
 down in the Scriptures, directed the attention of the 
 people with inward pleasure to the words of our 
 Lord, ' By their fruits ye shall know them/ and left 
 the rest to God. 
 
 The attempts which had hitherto been made by 
 rescripts from Berlin and Magdeburg, addressed es- 
 pecially to that blinded zealot Mr. Roth, to restore 
 tranquillity in Halle, had all proved unavailing. 
 At length, on the 17th of November 1692, an elec- 
 toral commission arrived in Halle, for the express 
 purpose of investigating and settling these disputes, 
 which the court regarded as prejudicial to the new 
 University. The commission, which consisted of 
 Von Platen, Von Dresskan, and Liitkens, with 
 Chancellor Von Seckendorf at their head, com- 
 menced their inquiry the following day. The clergy 
 of Halle presented twenty-six points of complaint 
 against Breithaupt, Frauke, and the pietistic students. 
 The commission communicated them to Breithaupt 
 and Franke, who then handed in a defence, and a 
 counter accusation. Several days passed without 
 any approximation of the two parties, until at length 
 Seckendorf made a proposal, which, because the 
 two most violent opponents, Schrader and Roth, had 
 already left Halle, Dr. Olearius, at that time superin- 
 tendent of Halle, who longed to see the matter ter- 
 minated, agreed to on the 27th of November, and 
 which was signed by both parties. 
 
 In this document it was stated 
 
 1. That though the Clergy of Halle had ac- 
 cused with some measure of plausibility, Professors 
 Breithaupt and Franke of errors in doctrine, and 
 the disturbance of ecclesiastical order, on which 
 account they had been watchful, and occasionally 
 
OPPOSITION TO HIS LABOURS. 119 
 
 introduced the subject into their public discourses, 
 (so mildly was the matter expressed) yet that after 
 diligent examination, on the basis of the Holy 
 Scriptures, the Augsburg Confession, and other 
 Creeds and articles of faith, the accusation had 
 proved to be groundless, and that consequently the 
 clergy of Halle acknowledged the two professors free 
 from and innocent of all heterodoxy. 
 
 2. That the Professors have declared, that any dis- 
 turbances which may have taken place in Halle, con- 
 sisting in the offensive language or actions of indi- 
 viduals, have neither been occasioned nor approved 
 of by them ; that they were also far from wishing to 
 promote anything of the kind ; but that they must 
 disapprove of the manner in which the Clergy had 
 censured things of that nature, and laid them to 
 their charge ; but that every thing which may have 
 excited unpleasantness, shall be forgotten by both 
 parties. 
 
 3. The Professors have by no means wished to de- 
 preciate or encroach upon the preachers in the dis- 
 charge of their official duties, which they are not 
 conscious of ever having done ; they sought to ad- 
 monish the students to be prudent, and warned them 
 against separation ; but the preachers ought like- 
 wise to do every thing in order to avoid vexatious 
 disputes. If they think the cause of truth endan- 
 gered, they ought first to use brotherly admonition, 
 and if this prove unavailing, inform the proper 
 authorities, and wait their decision, without fore- 
 stalling it in their discourses or writings. At the 
 same time it is not forbidden publicly to speak of 
 that which is notoriously unjust, where silence 
 would be injurious ; but this ought to be done with- 
 
120 OPPOSITION TO HIS LABOURS. 
 
 out attacking and painting in odious colours the in- 
 dividuals themselves, so that harsh and severe ex- 
 pressions should be avoided in speaking and writing ; 
 no one be censured for that which those under his 
 charge reject ; the young be treated with meekness, 
 and generally speaking, the glory of God be sought 
 in all things, and not their own. 
 
 4. Confidence is placed in the Clergy, that whilst 
 avoiding extraordinary modes of expression in their 
 sermons, they will follow the order of the Church ; 
 and treat in a proper manner the articles of the jus- 
 tification of the sinner in the sight of God, true re- 
 pentance and conversion, true religion, &c, that 
 real inward religion may be duly implanted, and 
 Jesus' perfect merits properly acknowledged ; as 
 well as that they will observe the needful preparation 
 for their sermons. ... It is also hoped with respect to 
 the Professors, that they will faithfully obey the es- 
 tablished form of government, particularly because 
 at present, a variety of extraordinary things occur, 
 in trances and revelations, to which they must refer 
 no one, but to the word of God ; and restrain their 
 judgment, so that offence and mistakes may not 
 arise through the expression of hasty and prema- 
 ture opinions ; and finally also, that they will 
 take care, that worthless and suspicious publications 
 are not disseminated along with the good. 
 
 In conclusion, both preachers and professors are 
 recommended to observe a careful oversight over 
 those, who by unwise speeches and deportment had 
 caused offence. This document was read after ser- 
 mon, on the 18th December, in all the parish churches, 
 in the city and its suburbs. 
 
 Thus peace was again outwardly restored in Halle; 
 
OPPOSITION TO HIS LABOURS. 121 
 
 but if parties do not inwardly unite, every outward 
 compromise, however wisely framed, only serves to 
 interrupt the contest a short time, that it may after- 
 wards break out again only the more violently. The 
 city clergy refrained indeed at first, particularly 
 since the bitterest zealots had retired, from openly 
 reviling the pietists, as they were called ; but they 
 did not by any means cease to speak evil of them in 
 private ; besides this, both parties preached, as be- 
 fore, doctrines which could only exist by the annihi- 
 lation of one side of the question — false and true 
 religion ; and thus the fire continued to glimmer 
 under the ashes. 
 
 Whilst Franke outwardly enjoyed repose again in 
 Halle, he fell into a new controversy^ with persons at 
 a distance. He had remained silent until the begin- 
 ning of the year 1694, notwithstanding all the calum- 
 nies which were heaped upon him in other parts by 
 the dead orthodox party of the Lutheran church, who 
 hated every thing like vital religion. It was only in 
 the beginning of that year, that he at length saw 
 himself compelled, by the libel of an anonymous 
 writer, entitled ' Disorderly proceedings of the 
 Pietists/ to break his silence, and publish a ' Reply 
 to the pretended account of the disorderly proceed- 
 ings of the Pietists, &c.' In what state of mind he 
 wrote that piece, is evident from his own words : — 
 
 " I have always found, that the more evil the in- 
 tentions of the world have been towards me, the more 
 richly and abundantly has the Lord bestowed his 
 blessing upon me. . . . Hence I lay me down and 
 sleep in perfect peace, although a host may encamp 
 against me ; and I never feel better than when I can 
 be silent, and commend the matter to the Lord. . . . 
 
122 OPPOSITION TO HIS LABOURS. 
 
 Therefore with respect to myself, the world may 
 continue to act as hostilely as it is able. . . . What I 
 at present, and may in future perceive within me, 
 which is not exclusively directed to the glory of God 
 and the advantage of my neighbour, I beseech God, 
 very heartily and fervently, to hinder, exterminate, 
 and destroy, according to all his good pleasure. 
 Now if the weapons of others, who strive against me, 
 are directed to the same end, they will easily obtain 
 the victory over me, to my own great satisfaction. 
 But if they attack me in that, wherein I really serve 
 the Lord, they shall and ought at length to experi- 
 ence to their sorrow, that ' here is Immanuel, God 
 with us.' The living God knows me, and I know him, 
 and am conscious that I serve him in sincerity of 
 heart. . . . ; and even were a thousand works to appear 
 against me, I cannot turn either to the right hand or 
 to the left. ... I do that which I perceive from the 
 word of God it is incumbent upon me to perform, 
 and the world may laugh or murmur at it, until tired 
 of both. Thanks be to God, who has infused such 
 sentiments into me ! " 
 
 Franke took no notice of the attention which this 
 work excited, nor to the many things that were said 
 upon it. But the greater part of his opponents, and 
 the adversaries of vital religion only watched the more 
 eagerly for a suitable opportunity of placing him and 
 those they termed pietists in a truly hateful light; 
 and this seemed shortly afterwards afforded them by 
 the publication of a work of his, the author of which, 
 they thought they should be able to represent as one 
 who had stumbled most grievously against Lutheran 
 orthodoxy. 
 
 In January of the year 1G95, Franke began to pub- 
 
OPPOSITION TO HIS LABOURS. 123 
 
 lish his monthly work, entitled ' Biblical Remarks.' 
 Scarcely had the first few numbers appeared, when 
 J. N. Knoblach of Wittenberg sent forth two dispu- 
 tations against it; whilst Dr. J. F. Mayer, general 
 superintendant of Pomerania, and professor of 
 divinity at Griefsvvald, published his ' Instructions 
 for the proper use of the Psalter,' with a preface 
 addressed to all students of divinity in Germany, 
 born subjects of his majesty the king of Sweden, — 
 not to let themselves be led astray by A. H. Franke's 
 1 Biblical Remarks.' 
 
 In this preface, Mayer observed, that "Satan was 
 again seeking, under the disguise of Christian devo- 
 tion and sanctity, to bring evil upon the poor, op- 
 pressed, and, in other respects, universally perse- 
 cuted Lutheran church ; to make a Babel of it ; and 
 as people already began to slight the articles of 
 faith, and to mock at the oath of supremacy, the 
 devil urged the pietists still further, so that they 
 now even ventured to censure Luther's translation, 
 &c." At length he comes to Franke's own remarks, 
 which he criticizes both generally and particularly — 
 " In general/' says he, " they are mostly old obsolete 
 things, partly borrowed by M. Franke from heretics, 
 and have merely reference to a strife about words;" 
 and then seeks to make it appear from his own 
 remarks, that the pietists were men of arrogant 
 minds, possessing envious and bitter feelings against 
 Luther, and strict zealous divines, and at the same 
 time of a restless spirit." Such language was the 
 heart-felt ell'usion of the whole bigoted orthodox 
 party. 
 
 Franke had just completed the number of his 
 Biblical Remarks for April, when he got sight of 
 
'124 OPPOSITION TO HIS LABOURS. 
 
 Mayer's work ; and therefore instead of the number 
 for May, he published, " A true account of the Bib- 
 lical Remarks, hitherto published monthly, as an 
 antidote to the opposition, in word and writing, they 
 have hitherto met with." Towards the conclusion, 
 he observes, that "as highly as he valued Luther's 
 version for the reasons he had stated above, yet that 
 it does not in many places harmonize with the orig- 
 inal, and might be much improved." 
 
 Franke sought to prove this in the following, as 
 he had already done in the preceding numbers of 
 his " Biblical Remarks," and continued to do so in 
 the numbers for June and July, as the continuation 
 of the " True Account." But M. Knoblach made a 
 new attack upon him, and Christian Serpilius was 
 induced to issue a notice in Mayer's name, pur- 
 porting : — "That as M. Franke had given no 
 godly and prudent reply to Dr. Mayer's preface 
 addressed to students of divinity, but mere scandal 
 and calumny, according to the custom of the meek 
 pietists of the present day, the said M. Franke's 
 lampoon was, therefore, sent back to him again." 
 Besides these, new opponents continued to come 
 forward against Franke, until 1708 ; amongst these 
 were Michael Beckius, preacher and professor in 
 Ulm ; and previously in a certain respect, Theodore 
 Dassov, professor of oriental literature in Witteru- 
 berg. Franke, however, found defenders, particu- 
 larly in an anonymous writer, who furnished a 
 " Proof that the Hamburgh (Serpilius) and Wittem- 
 berg objections and accusations against Franke's de- 
 fence, commenced in May, were incorrect ; " as also 
 in J. H. Michaelis, and J. M. Krafl't. Franke him- 
 self only published continuations of the " True 
 
OPPOSITION TO HIS LABOURS. 125 
 
 Account" in August and September 1695, and then 
 was silent on the subject. 
 
 The outward harmony between the clergy of Halle 
 and Franke was not disturbed in any striking man- 
 ner till the year 1698, although the warnings of the 
 former against the secret poison of the pietists, and 
 their defamation of Franke and his friends, had not 
 been discontinued, but only vented a little more cau- 
 tiously, and this never ceased to be the case during the 
 latter part of that period. But on the eighth Sunday 
 after Trinity of that year, Franke preached from the 
 gospel of the day, on the false prophets. He en- 
 tirely refrained, in this sermon, from all personali- 
 ties, but because he would not himself appear before 
 Christ as a false prophet, he naturally cast a look 
 upon the defects of his own times, and his immediate 
 vicinity. This caused a renewal of the ancient 
 strife. The clergy of Halle applied this discourse 
 entirely to themselves, and could not think other- 
 wise, with their narrow-minded views and pretended 
 zeal for religion, than that Franke was actuated 
 entirely by polemical and personal motives in 
 preaching it. They not only expressed themselves 
 warmly from the pulpit on the subject, but also 
 brought a charge against professor Franke before 
 the consistory. The latter called upon Franke to 
 defend himself, and to state and confirm what it was 
 that he had to object against the clergy. Franke re- 
 plied to this in his defence, that he confined himself 
 in his sermon to very general expressions, and that 
 it was not his fault, that any of the preachers saw 
 their own portrait in the sermon as in a glass ; at the 
 same time he saw himself compelled, openly to ex- 
 press his opinion respecting the clergy of Halle, 
 
126 OPPOSITION TO HIS LABOURS. 
 
 He says, " I testify before God, who shall bring 
 everything to light, and before Jesus Christ, who 
 under Pontius Pilate witnessed a good confession, 
 that I do not state my sentiments respecting the 
 present clergy of Halle with the intention of injur- 
 ing any individual, in any manner, or to avenge 
 myself in consequence of their frequent harsh treat- 
 ment of me, or from any other unprofitable, unedi- 
 fying, or carnal intention, which might be imputed 
 to me ; but that in this confession I seek the honour 
 of God, and the profit and advantage of my neigh- 
 bour ; and that I bring forward in it nothing but 
 that which I am convinced in my conscience before 
 God, is the truth, or so credible, that I must regard 
 it as the pure truth, and that I consider it as a con- 
 scientious duty to make this confession on the pre- 
 sent occasion which God affords me 
 
 " With respect to the mode of preaching practised 
 by the said clergy, I confess that it has not been 
 hitherto conducted as is incumbent upon a preacher 
 of the gospel. . . . The highly necessary doctrines of 
 self-examination and the nature of true and saving 
 faith, of enlightening, sanctification, &c, are scarcely 
 ever, or only very coldly, touched upon. The passages 
 of holy scripture are frequently quoted and explained 
 in such a manner, that the worldling finds opportu- 
 nity of strengthening himself by them in his carnal 
 security and lukewarmness. For instance, when 
 treating upon the passage ' Rejoice with them that 
 do rejoice,' — outward worldly pleasures are admitted, 
 and dancing, gaming, and the pocuhim hilaritatis are 
 defended. It may easily be supposed, that when 
 such things are approved of from the pulpit, the 
 people must be strengthened in their false security, 
 
OPPOSITION" TO HIS LABOURS. J'27 
 
 and whilst they ought to abide by the word of 
 
 God, which furnishes materials enough for preach- 
 ing, worldly symbola or other such like things are 
 preferred." 
 
 In the sequel, Franke adduces many single proofs 
 of things, which are altogether unedifying, extra- 
 neous, and absurd, nay, which often excited only 
 rude laughter, which they were not ashamed at that 
 time to bring into the pulpit, instead of preaching 
 the word of God in the manner of the Apostles and 
 Reformers ; and then he goes on to say, " Your Elec- 
 toral Highness, only a few years ago, seriously forbad 
 such an unedifying mode of preaching ; but the 
 clergy have not amended themselves accordingly. . . . 
 Must we not therefore say, that they do not preach 
 the word of God in a becoming manner, and do not 
 administer their office as they ought, accordiug to 
 sincerity and uprightness in Christ Jesus? They in- 
 struct the people, it is true, in the impossibility of 
 keeping the commandments perfectly, but not in the 
 proper way in which it is possible to keep them, 
 and how we ought daily to make progress therein, 
 in the strength of Jesus. Human infirmity, it is 
 true, is placed before the people, to which every 
 hypocrite refers irrespective of this ; but the divine 
 power of Jesus Christ, which is given us for all 
 things that pertain to life and godliness, is not duly 
 recommended to the people — nay, they are even in- 
 cessantly warned against perfectionists, of « hich doc- 
 trine there is no danger in our city .... Hence, when 
 I have occasionally heard such sermons, I have gone 
 out again much grieved and dejected ; because I 
 have always been persuaded, that it is impossible to 
 derive true edification from them .... 
 
128 OPPOSITION TO HIS LABOURS. 
 
 " Persons might be inclined to think, that I and 
 others were quarrelsome, and sought to promote 
 strife. But did not the clergy assail me, as soon 
 as I came hither, with revilings and calumnies from 
 the pulpit ? And when they and the commission, 
 which was at that time appointed, acknowledged 
 that they had done wrong — did they not again begin 
 where they had left off? Do not they continue the 
 same practices to the present day, and warn the 
 people against us ? On the contrary, they cannot 
 say, that I have" rewarded them evil for evil, but 
 that I have rather hoped that they would be at 
 length overcome by patience, particularly many of 
 them, who had so frequently experienced that they 
 were acting unjustly towards us, and that the case 
 was different to what had been represented to them. 
 I thought also, that they would at length be con- 
 vinced that God was with me, by the blessing which 
 he conferred upon my labours, and by the evident 
 improvement of the condition of the congregation 
 at Glaucha. But they have always continued their 
 opposition. How often have I sought an opportunity 
 for personal conference, that we might understand 
 each other, and become better acquainted ! But was I 
 able to obtain it ? Dr. Olearius even prohibited 
 others from having any intercourse with me. Is 
 that seeking peace ? What rational individual can 
 approve of his warning the people, on Low Sunday, 
 not to go to church in the suburbs, for that by so 
 doing, they would go the path to hell ? Is not that 
 popery, to prevent the people from going where 
 they will find edification for their souls ? Have the 
 clergy ever done anything, or contributed towards 
 promoting real unanimity, which I have nevertheless 
 
OPPOSITION TO HIS LABOURS. 129 
 
 sincerely sought ! Nor is ray mind, to the present 
 moment, opposed to love and unity. But this is my 
 wish, that it may be built upon the proper basis. I 
 will never withdraw myself from agreements and 
 verbal promises, or anything of that nature which 
 may tend to peace. If any one has any thing to say 
 against me, I am ready to hear it, and to answer him 
 with all due modesty ; if the} r will only cease harp- 
 ing upon the old string — ' there is a secret poison 
 concealed beneath it/ which after such a lapse of 
 time, ought at length to have evidenced itself." 
 
 Franke felt so well-assured of the goodness of his 
 cause, that he even published his sermon on the 
 false prophets. This step, however, naturally in- 
 creased the disturbance. A pamphlet appeared, 
 entitled, " Brief decision of the question whether — 
 if one of them must be so — the pietistic or antipiet- 
 istic preachers are the false prophets," in which 
 Franke is accused of Donatism, and in which it was 
 attempted to be proved, that the people called pietists 
 were the real false prophets. The clergy of Halle, 
 who were under the direction of Dr. Stisser, after 
 the death of Olearius in 1699, also defended them- 
 selves against Franke's statement, and accused liim 
 and his two colleagues in the theological faculty, 
 Dr. Breithaupt and Dr. Paul Anton, of a variety 
 of errors. 
 
 At length, on the 20th of March, 1700, an electoral 
 commission was appointed for the purpose of settling 
 tho dispute. It consisted of a foreign theologian, 
 Dr. John Fischer, general superintendant of Liefland, 
 privy-councillor Stbsser Von Lilienfeld, vice-chan- 
 cellor of Magdeburg, and professor Stryk of Halle. 
 The commission began its investigation in May, and 
 
130 OPPOSITION TO HIS LABOURS. 
 
 on the 24th of June, the new compromise was signed 
 by the commissaries as well as by the clergy of 
 Halle on the one side, and the three professsors of 
 divinity on the other. The substance of it was as 
 follows : — 
 
 " 1. Professor Franke has declared, both in writing 
 and by word of mouth, that he was compelled by the 
 impulse of his official obligations and his conscience, 
 and for the glory of God, to make the statement 
 which the clergy of Halle, who have preached in 
 such severe terms against him, have made a point of 
 accusation against him ; that he regrets if he should 
 have grieved any one of the said clergy by it, and 
 that he would esteem it a pleasure to live in love 
 and friendship with the clergy, and together with 
 them be able to do much good in promoting the edi- 
 fication and extension of the Christian church : the 
 clergy, indeed, insisted at first, upon honourable re- 
 paration ; but have at length offered to join in a 
 similar Christian intention, on which, all parties have 
 consequently united in a bond of eternal love and 
 friendship. 
 
 " 2. The doctrines of the professors of divinity, 
 after an investigation undertaken in the fear of the 
 Lord, are found to be in accordance with the word of 
 God, and the articles of the Christian faith. 
 
 " 3. The professors are willing in future to make 
 use of unobjectionable expressions, and to use their 
 endeavours that this be also always done by the 
 students. 
 
 " 4 — G. All occasion that has been given, on either 
 side, to mutual disagreement, shall be forgotten ; 
 neither party will interfere in the ministerial func- 
 tions of the other, or seek to render them suspected, 
 
• 
 
 OPPOSITION TO HIS LABOURS. 131 
 
 and also endeavour to prevent the dissemination of 
 objectionable books. 
 
 " 7. Rejection of the charge brought against the 
 theological faculty ; that philosophical and philo- 
 logical studies, and in particular the art of disputa- 
 tion, were not prosecuted by the students of divinity 
 in Halle. 
 
 " 8. The theological faculty and the clergy shall 
 meet together at certain appointed times — quarterly, 
 monthly, or even weekly, and admonish and con- 
 verse with each other in a friendly manner ; but the 
 pulpit must on no account be abused for personal 
 invective, on pain of suspension and removal. 
 
 " 9. The clergy in their sermons shall take for 
 their standard what the ecclesiastical regulations 
 and Luther say, especially upon faith, repentance, 
 conversion, Sec. 
 
 " 10. Every Christian teacher ought to reflect on 
 the manifold nature of the gifts of God ; not over- 
 valuing his own, nor envying those of another ; but all 
 ought to strive to deal faithfully and charitably, with 
 the gifts he has received. 
 
 " 11. The preachers ought, considering how few 
 of their hearers belong to the number of those who 
 are really converted, whilst conceding what are sup- 
 posed to be things of minor importance, to keep 
 within due bounds, particularly with respect to danc- 
 ing, which it is difficult to separate from intermin- 
 gling wantonness ; no preacher will now maintain 
 that this is a time for it, when the people ought 
 rather to repent in sackcloth and in ashes ; preach 
 Christian liberty, not to the flesh, but to tempted con- 
 sciences, and beware, lest whilst preaching to others, 
 they themselves be cast away. They ought also, 
 
 K 2 
 
132 OPPOSITION TO HIS LABOURS. 
 
 " 12. To expound the gospels and epistles on 
 Sundays, and also particularly on the festivals, 
 purely and simply, according to the ground of faith, 
 and not apply them erroneously ; for the word of 
 God is so rich and full of mysteries, that it is im- 
 possible to exhaust it, nor is it requisite occasionally 
 to force it, or use far-fetched arguments and eluci- 
 dations. 
 
 " 13 and 14. Remarks upon catechizations and the 
 examinations of candidates. 
 
 " Lastly, 15. The preachers in the confessional 
 must not bring forward worldly or offensive matters, 
 but rather duly examine their penitents, whether 
 they are in a state of true repentance ; not use the 
 gospel where the law is necessary, lest they become 
 partakers of other men's sins ; nor warn their peni- 
 tents against any one of their colleagues," &c. 
 
 This compromise was substantiated by the Elector, 
 and as it was much more favourable to the cause of 
 Franke and the theological faculty, than to that of 
 the clergy, so an electoral epistle addressed to the 
 government of Magdeburg on this subject, under 
 date the 22nd Sept. 1700, was still more pointedly 
 so. In it the Elector declared, that even as it had 
 never been his intention, nor was so at that time, to 
 burden his Lutheran subjects with erroneous doc- 
 trines, nor suffer others to do so ; he likewise re- 
 garded it as his duty, as sovereign and supreme 
 bishop, energetically to protect and interfere in be- 
 half of faithful and sincere servants of Christ, against 
 all oppression, both as it regarded their office and 
 their persons. From a variety of causes and un- 
 deniable experience, he was sufficiently assured of 
 the sincere purity of the doctrine taught by the 
 
OPPOSITION TO HIS LABOURS. 133 
 
 theological faculty in Halle, as well as of their zeal 
 to walk according to the gospel, and to instruct the 
 youths committed to their charge, in the practice of 
 it, both in life and doctrine ; and he forbad with 
 all earnestness, Lutheran preachers particularly 
 in Magdeburg and the circumjacent country, from 
 indulging, with unbecoming and blind zeal, in in- 
 vective against the fictitious names of pietists, per- 
 fectionists, modern saints, &c. In Halle itself, when 
 the affair was terminated, a thanksgiving prayer 
 was read from every pulpit, Dr. Fischer also preached 
 a pacific discourse upon the occasion, and a little 
 pamphlet appeared, written by Dr. Biek, the syndic 
 of the city, under the title of pax vobis. 
 
 Although no inward unanimity could possibly be 
 effected between the two parties by this compro- 
 mise, yet the city clergy clearly perceived, that it 
 was the most prudent to yield to circumstances. In 
 process of time, vacancies occurred, which were 
 filled up by those, who not only cherished no ani- 
 mosity towards Franke, whose life and conduct when 
 closely regarded, could not fail to compel every un- 
 prejudiced mind to veneration — but who even stood 
 in some respects, in very intimate connection with 
 him. At length, Franke himself, and his son-in-law 
 Freylinghausen, entered in 1715, and his son, Gotth. 
 Aug. Franke in 1723, into the number of the city 
 clergy. At Franke's decease, in 1727, there only 
 remained two of his former opponents, who had be- 
 come so probably through the influence of their elder 
 and more reputable colleagues, one of whom, John 
 George Franke, no relative however, of the subject 
 of this memoir, preached his funeral sermon in the 
 capacity of superintendent and member of the con- 
 
134 OPPOSITION TO HIS LABOURS. 
 
 sistory, which is full of encomiums upon the deceased, 
 whom he terms a divine who had deserved well of the 
 whole Lutheran church. The city clergy collectively 
 expressed their sentiments on this event, in a Poem, 
 which begins with the following words, addressing 
 the deceased. 
 
 Thou chosen friend of God, beloved of his Son, 
 His joy and glory thou, until thy course was run- 
 To pastures green and fair thou didst conduct his sheep, 
 And for the church's weal a watchful eye didst keep. 
 
 In 1706, Franke again had a dispute with his 
 opponents at a distance. When Charles XII, King 
 of Sweden, marched into Saxony with his army, 
 some of Franke's writings found their way into the 
 Swedish camp, and were afterwards translated into 
 that language. Dr. Mayer was now sore afraid, lest 
 pietism should also insinuate itself into Sweden, and 
 therefore published in the same year, " A Swedish 
 divine's account of the Pietists." This work appeared 
 in the form of question and answer ; and the first 
 question was, " What are pietists !" Answer. " En- 
 thusiasts, who under a specious appearance of god- 
 liness, persecute the pure and true Lutheran religion, 
 overturn its sacred foundations, and the doctrines 
 emanating from it, as well as laudable and highly 
 necessary regulations which are in accordance with 
 the word of God ; open a wide door to heretics, take 
 their part and defend them, and grant every one 
 liberty to believe whatever he pleases ; whilst with 
 their appearance of sanctity, they captivate poor 
 souls, who notwithstanding their evident falsifica- 
 tions and deceptions, like the idols of the heathen, 
 have eyes and see not, ears have they, and hear 
 not; but closely follow the footsteps of their seducers, 
 
OPPOSITION TO HIS LABOURS. 135 
 
 and hasten with them to everlasting perdition.' From 
 such a commencement, the remaining contents of the 
 work may be inferred. The last question is, " Where 
 has God the Holy Spirit described every kind of 
 pietists in the Holy Scriptures ?" Answer 2 Tim. iii. 
 1 — 9. At the close, (as a proof how readily the 
 adversaries of vital religion take refuge with the 
 civil power, in order to maintain their impotent 
 cause) the royal edict is added, " against those 
 fanatics, who insinuate themselves under the name 
 of piety," to which number, according to Mayer's 
 erroneous conceptions, Franke also belonged. 
 
 Although none of the divines of Halle were men- 
 tioned by name in this production of Mayer's, ex- 
 cept Franke, yet the latter did not reply to it as for 
 himself ; but the whole theological faculty of Halle 
 published in 1706, a defence against it, written in 
 reality by Breithaupt. Mayer's account is therein 
 very strikingly answered seriatim. Mayer had thrown 
 Dippel, Petersen, Franke, and others, all into one 
 class, and had branded them collectively with the 
 name of pietists. The faculty of Halle warmly censured 
 this in particular, and observed, that what Dippel, 
 Petersen, &c. had maintained, had no reference to 
 them; they had earnestly and zealously rejected the 
 objectionable tenets of such people, and again as- 
 serted, that they by no means'approved of such things, 
 but on the contrary regarded them as erroneous and 
 offensive. They expressed their sentiments also, once 
 more, against the use of the term pietist; and ob- 
 served, that " in the present day, the powers of dark- 
 ness have broken out with such violence, that Satan 
 has succeeded in making piety and the fear of God 
 itself into a word of reproach, which is a most 
 
136 OPPOSITION TO HIS LABOURS. 
 
 heavy judgment ; since by the obscurity caused by 
 this infernal subterfuge, people may very easily take 
 a disgust at real godliness, since even in christian 
 countries, to their shame and reproach be it spoken, 
 it is construed into something evil. . . . We therefore 
 urgently beseech all, who are desirous of faithfully 
 promoting the cause of Jesus Christ, and especially 
 divines, to take to heart what indescribable mischief is 
 caused by the appellation of pietist, and assist to their 
 utmost ability in expelling it. . . . If they that are in- 
 nocent are thus reviled, the Holy Spirit is then grieved 
 that dwells in them, and many others are offended. 
 But if hypocrites are denoted by it, it is an abuse, 
 and they are not worthy to have the name of being 
 godly ; but it is better that they be called hypocrites, 
 as they are. But if mistaken people are intended 
 to be described, it is easy to do so according to the 
 circumstances of the case." At the close of the work, 
 the faculty again affirm, that they cherish no hatred 
 or hostility against Dr. Mayer or any other person, 
 and have written the defence for the truth's sake, nor 
 do they intend in future to enter into dispute with 
 any one, for " the churches of God have no such 
 custom." (1 Cor. xi. 16.) " But should," they add, 
 " other things be subsequently written elsewhere, 
 which are contrary to the word of God and the doc- 
 trines of the gospel, or any disorder be caused by 
 others, here or elsewhere, we now protest, both for the 
 present and the future, against such things being im- 
 puted to us, and that no defence and ( reply must be 
 expected from us respecting them, since we are not 
 under obligation to do so." 
 
 Scarcely had this reply of the theological faculty 
 in Halle appeared, when Dr. Mayer published his 
 
OPPOSITION TO HIS LABOURS. 137 
 
 " Recepisse, or acknowledgment of having duly re- 
 ceived the reply of the theological faculty of Halle : " 
 which was rapidly followed by his " Hasty remarks 
 on what is termed the reply of the theological faculty 
 of Halle ; " (which pamphlet however, was only 
 published in his name, but of which consistorial- 
 assessor Janson of Oldenburg, a friend of his, is said 
 to have been the author,) and by his " mild and com- 
 plete answer to the very violent and totally ground- 
 less reply of the theological faculty of Halle," as 
 also by " a further continuation of the mild reply," 
 and a new edition of his dissertation De lenitate Me- 
 lancthonisi with the addition in gratiam facultatis the- 
 ologicce Halensis, all in the year 1707 ; and John C. 
 Wolf supported him also by a work entitled, Absur- 
 da Halensia, as an attack upon the theological 
 faculty of Halle; but the latter took no notice of 
 any of them. 
 
 Franke himself had taken no direct part in this 
 controversy, however he fell at the same time again 
 into a dispute with Mayer. The latter had published 
 in Griefswald, a disputation, De nova atc/ue abominan- 
 da pietistarum trinitate, in which he comprehended 
 Butler's faction amongst the pietists. When Franke 
 heard further particulars respecting this faction, 
 from a friend in Ratisbon, he declared, in an answer 
 to him, dated Feb. 25, 1706, not only his abhorrence 
 of it, but also expressed his displeasure at the ig- 
 noble artifice of Dr. Mayer, in applying the name 
 of pietist to such a society, and thus placing them, 
 with Spener, and himself, in one and the same 
 class. 
 
 He was requested in the same year, by a foreign 
 divine, since the orthodoxy of the theological faculty 
 
138 OPPOSITION TO HIS LABOURS. 
 
 of Halle, particularly as related to three definite 
 points, had become suspected in several places, to 
 explain himself upon them. Franke therefore pub- 
 lished in 1706, his "sincere and complete reply, 
 to a letter addressed to him by a pious divine, con- 
 cerning his own orthodoxy and that of the professors 
 of divinity in Halle, respecting the doctrine of jus- 
 tification, of true aud real godliness, and how its 
 foundation is solely to be laid in Christ." Mayer 
 took these two works again amiss of Franke ; he 
 therefore in 1707, reprinted his above mentioned 
 warning against Franke's biblical remarks, with a 
 preface, in which he represents Franke as an en- 
 thusiast and a deceiver, who cherished and dissemi- 
 nated fatal and most pernicious moral poison amongst 
 the people, by publishing, recommending, and prais- 
 ing fanatical and heretical books at the orphan- 
 house. Franke defended himself the same year, 
 in his " Complete and conscientious reply to Dr. 
 Mayer's harsh and incorrect accusations ; " and also 
 reprinted his " Account of the Biblical Remarks ; " 
 and thus terminated this dispute. 
 
 We have only one more controversy of Franke's 
 to mention, but as it had reference solely to the 
 orphan-house, it may be properly noticed in the 
 following chapter. 
 
 Franke's courage was not at all diminished by all 
 these controversies ; every attack served only to ren- 
 der him more careful against those evils, of whicli 
 his opponents falsely accused him, more zealous in 
 devoting himself to his vocation and his labour of love, 
 and more fervent in cleaving to him, whose favour so 
 infinitely outweighs all the sufferings of this world. 
 All the machinations of his opponents suffered ship- 
 
OPPOSITION TO HIS LABOURS. 139 
 
 wreck on the inward certainty of his faith, and that 
 peace in him, which the world can neither give nor 
 take away. All the revilings of his adversaries re- 
 bounded upon the authors of them, from the testi- 
 mony which the Spirit of God bore to his spirit. 
 
CHAPTER VI. 
 
 Erection of the orphan-house and institutions connected 
 with it. 
 
 No one any longer hesitates to pronounce the erec- 
 tion of the orphan-house in Halle — a work of Franke's 
 philanthropy and confidence in God. But if we as- 
 sert that this philanthropy and this confidence was 
 only the result of that living and christian faith which 
 animated him — a faith which was in those days de- 
 signated as pietism, and at present is commonly 
 called mysticism — we shall be almost everywhere 
 contradicted ; and yet such was in reality the case. 
 From what other source could this feeling have 
 originated in him, since nothing else animated his 
 inmost soul ? But since it is evident that Franke 
 was actuated solely by genuine christian motives in 
 the erection of the orphan-house, (such as could 
 proceed only from living faith in the Redeemer, 
 because he sought not his own advantage, but solely 
 the honour of God,) for this very reason the work is 
 not his, but God's ; he was only the instrument in 
 the hands of God. It was God, who gloriously 
 accomplished the work, which was begun on a small 
 scale, by means of his divine co-operation, and with- 
 
ERECTION OF THE ORPHAN-HOUSE. 141 
 
 out any ingenious human plan, as well as without 
 any human means for executing it. 
 
 The case was the same with Franke as with Luther. 
 He too, did not seek his own advantage, but gave 
 himself entirely up to the guidance of divine Pro- 
 vidence. Without any plan of human invention, 
 (which in that case would not have been the plan 
 of Eternal Wisdom,) he followed, from the com- 
 mencement, only his animated feeling for the funda- 
 mental truths of the gospel, which he had so pro- 
 foundly apprehended. And if his adversaries have 
 reproached him with being destitute of any fixed 
 plan, this very circumstance constitutes the genuine 
 greatness of his glorious work. 
 
 At that period, the poor of Halle were accustomed, 
 on an appointed day in the week, to collect alms at 
 the door of the charitably-disposed; and Thursday 
 was the day on which this was done in the neigh- 
 bourhood of the parsonage of Glaucha. Franke was 
 in the habit of distributing bread to them ; but he 
 soon began to reflect, that this was a favourable 
 opportunity to administer spiritual food in like man- 
 ner to these poor people, who were growing up, or 
 had already arrived at maturity in a state of igno- 
 rance and manifold depravity. " Therefore, on one 
 occasion/' says he, " when they were assembled as 
 usual before the house, waiting for the customary 
 alms to be distributed, I sent for them all to come 
 into the house — placed the aged people on one side, 
 and the young on the other, and began immediately 
 in a friendly manner, to ask the younger ones ques- 
 tions out of Luther's catechism, respecting the first 
 principles of the christian faith, whilst the elder ones 
 acted only as hearers. In this catechization I spent 
 only about a quarter of an hour, concluded with 
 
142 ERECTION OF THE ORPHAN-HOUSE. 
 
 prayer, and then distributed the usual alms, inform- 
 ing them that, in future, they should have food for 
 the soul as well as for the body, and enjoined them 
 to appear in the same manner, every Thursday in my 
 house, which they accordingly did. This was un- 
 dertaken at the commencement of the year 1694." 
 
 Franke found, from this weekly catechization, that 
 the ignorance of the poor was indescribably great, 
 and he scarcely knew how to act, " in order to im- 
 part to them a firm ground of faith." This grieved 
 him deeply, the more so on perceiving "that so 
 many children, by reason of the poverty of their 
 parents, were neither sent to school, nor enjoyed 
 education of any kind, but grew up in the most 
 shameful ignorance, and in every species of wicked- 
 ness/' He therefore hit upon the idea of presenting 
 a weekly sum to the poor, to enable them to send 
 their children to school. But he soon perceived, 
 that though they regularly fetched the money, yet 
 the children either did not appear at school, or else 
 did not in the least improve. 
 
 The distress of those amongst the poor, who were 
 ashamed to beg, went to his heart. For their relief 
 he bought a box, and sent it round every week 
 amongst pious students and those that were willing 
 voluntarily to contribute ; and in this manner, about 
 half a dollar weekly was received. But the box 
 soon began to seem oppressive to those that would 
 gladly have given, but had nothing to spare ; — 
 " whilst the rich contributed from their abundance 
 nothing towards it ; nor was it desired of them, since 
 they manifested no signs of any real self-denial, 
 although some of them sought to appear, as if they 
 had a special affection for the word of God." 
 
ERECTION OF THE ORPHAN-HOUSE. 143 
 
 He therefore gave up this expedient entirely, but 
 caused a box to be fastened up in the parlour of the 
 parsonage-house, and wrote over it, ' whoso hatli 
 this world's goods, and seeth his brother have need, 
 and shutteth up his bowels of compassion from him — 
 bow dwelleth the love of God in him?' (1 Johniii. 17.) 
 and underneath, ' every one according as he pur- 
 poseth in his heart, so let him give ; not grudgingly 
 or of necessity; for God loveth a cheerful giver.' 
 (2 Cor. ix. 17.) This box, which was destined for 
 the reception of the casual gifts of those who visited 
 Franke, was fixed up at the commencement of 1695 ; 
 and not in vain. The passage (2 Cor. ix. 8,) had 
 fallen in his way, a short time before this circum- 
 stance, and now occurred the incident related in his 
 letter to Schade. " This " — says he — " served to 
 show me, how God is able to make us abound in 
 every good work." 
 
 " After the poor's-box had been fixed up in my 
 dwelling about a quarter of a-year" — relates Franke — 
 " a certain person put, at one time, four dollars and 
 sixteen groschen 1 into it. On taking this sum into 
 my hand, I exclaimed with great liberty of faith: — 
 this is a considerable sum, with which something 
 really good must be accomplished ; I will commence 
 a school with it for the poor. Without conferring, 
 therefore, with flesh and blood, and acting under the 
 impulse of faith, I made arrangement for the pur- 
 chase of books to the amount of two dollars, and 
 engaged a poor student to instruct the poor children 
 for a couple of hours daily, promising to give him 
 six groschen weekly for so doing, in the hope that 
 
 1 About fifteen shillings English. 
 
144 ERECTION OF THE ORPHAN-HOUSE. 
 
 God would meanwhile grant more ; since in this 
 manner a couple of dollars would be spent in eight 
 weeks." 
 
 The poor children joyfully accepted the books, but 
 of twenty -seven which were distributed amongst 
 them, only four were brought back again ; the rest 
 were either sold or kept by the children, who did not 
 return. But Franke did not suffer this to deter him ; 
 for with the remaining sixteen groschenhe again pur- 
 chased books, which the children were obliged to 
 leave at the school after it was over. 
 
 Franke, who was ready to offer up whatever he had 
 to the service of his neighbour, fixed upon the ante- 
 chamber of his study, for the school-room of the 
 poor children, who began regularly to receive in- 
 struction at Easter, 1695. In this school-room, he 
 caused a second box to be fixed up, with the inscrip- 
 tion, " for the expences of the instruction of the chil- 
 dren, needful books, &c." and underneath, ' he that 
 hath pity upon the poor, lendeth to the Lord ; and 
 that which he hath given, will he pay him again.' 
 Prov. xix. 17. 
 
 At Whitsuntide, Franke was visited by some friends, 
 who were much pleased at his efforts in behalf of the 
 poor, to which they contributed a few dollars. Others 
 also gave small donations, from time to time, to the 
 school-box. Soon after Whitsuntide, when some of 
 the towns-people saw how regularly the children of 
 the poor received instruction, they became desirous 
 of sending their children likewise to the same teacher, 
 and offered to pay him weekly a groschen for each 
 child ; so that the teacher now received sixteen 
 groschen weekly for a five-hours daily instructiou. 
 The number of his scholars that summer, amouuted 
 
ERECTION OF THE ORPHAN-HOUSE. 145 
 
 to between fifty and sixty, of which the poor, besides 
 gratuitous instruction, also received alms, twice or 
 thrice a-week, to incite them to attend school the 
 more willingly. Donations in money, and linen, for 
 shirts for the poor children, began now to arrive from 
 other places. 
 
 About Whitsuntide, of the same year, Franke laid 
 also the first foundation for what was subsequently 
 called the Royal School. The widow of a nobleman 
 desired him to send her a domestic tutor for her own, 
 and one of her friend's children. He found no one 
 who was sufficiently far advanced in his studies, and 
 therefore proposed to the parents, to send their chil- 
 dren to Halle, and that he. would then provide for 
 their education, by able teachers and guardians. 
 The parents agreed to this plan ; and a few months 
 afterwards, an additional number of youths were 
 sent, and thus originated the seminary above-men- 
 tioned, which, in 1709, consisted of an inspector, 
 twenty-three teachers, and seventy-two scholars ; 
 and in 1711, by means of Franke's exertions, had a 
 building appropriated exclusively to it. 
 
 In the summer of the same year 1695, Franke un- 
 expectedly and unsolicitedly received a very con- 
 siderable contribution, for a person of rank wrote 
 to him with the offer of five hundred dollars, for the 
 purpose of distribution amongst the poor, and espe- 
 cially amongst the indigent students. This money 
 was shortly afterwards paid over to him. He 
 then selected twenty poor students, whom he assisted 
 with a weekly donation of four, eight, or twelve 
 groschen ; " and this," says he, " was in reality 
 the origin of the poor students' participating to the 
 present hour, in the benefits of the Orphan-house : 
 
 L 
 
146 ERECTION OF THE ORPHAN-HOUSE. 
 
 for from that time, the fountain of divine bene- 
 volence extended its beneficial streams also to the 
 poor students, and has never ceased to flow. The 
 Lord's name be praised ! Besides the above-men- 
 tioned sum, Franke received the same summer, an 
 additional contribution of a hundred dollars, for the 
 poor in general, and twenty dollars for the charity 
 school. 
 
 In the autumn there was no longer sufficient room 
 in the parsonage for the increasing number of scho- 
 lars ; he therefore hired a school-room of one of his 
 neighbours, and a second in the beginning of the 
 winter. He then divided the scholars into two 
 classes, and provided a separate teacher for the chil- 
 dren of the townspeople, and another for the children 
 of the poor. Each teacher gave four hours' instruc- 
 tion daily, and received a guilder weekly, besides 
 lodging and firing gratis. 
 
 But Franke was soon made to see, that many a 
 hopeful child was deprived, when out of school, of 
 all the benefit he received in it. The idea therefore 
 occurred to him in the autumn of 1695, to undertake 
 the entire charge and education of a limited number 
 of children " and this," says he, " was the first in- 
 citement I felt, and the first idea of the erection of 
 an Orphan-house, even before I possessed the smallest 
 funds for the purpose. On mentioning this plan to 
 some of my friends, a pious individual felt induced 
 to fund the sum of five hundred dollars for that pur- 
 pose, — twenty-five dollars for the interest on which 
 were to be paid over every Christmas, which has also 
 been regularly received. On reflecting upon this 
 instance of the divine bounty, I wished to seek out 
 some poor orphan child, who might be supported by 
 
ERECTION OF THE ORPHAN-HOUSE. 147 
 
 the yearly interest. On this, four fatherless and 
 motherless children, all of the same family, were 
 brought to me. I ventured, in confidence upon God, 
 to receive the whole four ; but as one of them was 
 taken by some other good people, only three were 
 left ; but a fourth soon appeared in the place of the 
 one that had been taken. I took therefore these 
 four; placed them with religious people, and gave 
 them weekly half a dollar for the bringing up of each. 
 On this, it happened to me, as is generally the case, 
 that when we venture to give a groschen to the poor 
 in faith, we feel afterwards no hesitation in venturing 
 a dollar upon the same principle. For after having 
 once begun in God's name, to receive a few poor 
 orphans without any human prospect of certain 
 assistance, (for the interest of the five hundred dol- 
 lars was not sufiicient to feed and clothe a single 
 one,) I boldly left it to the Lord to make up for 
 whatever might be deficient. Hence the Orphan- 
 house was by no means commenced and founded 
 upon any certain sum in hand, or on the assurances 
 of persons of rank to take upon themselves the cost 
 and charges, or upon any thing of a similar nature, 
 as was subsequently reported, and as some were 
 inclined to suppose — but solely and simply in reli- 
 ance on the living God in heaven. 
 
 " The day after I had undertaken the charge of 
 the four orphans above-mentioned, two more were 
 added ; the next day, another ; two days afterwards 
 a fourth, and one more after the lapse of a week. 
 So that on the lGth Nov. 1695, there were already 
 nine, who were placed with pious people." He fixed 
 upon George Henry Neubauer, a student of divinity, 
 to have the oversight of their education and their 
 L 2 
 
148 ERECTION OF THE ORPHAN-HOUSE. 
 
 bringing up. Meanwhile," continues he, " the faith- 
 ful God and Father of the fatherless, who is able to 
 do abundantly above what we can ask or think, 
 came so powerfully to my aid, that foolish reason 
 could never have expected it. For he moved the 
 hearts of those persons of rank, who had given me 
 the five hundred dollars already mentioned, to present 
 me with an additional sum of a thousand dollars in 
 the beginning of the winter. And in the middle cf 
 the winter, another person of rank was incited to 
 send me three hundred dollars to enable me to con- 
 tinue my attention to the poor. Another individual 
 gave a hundred dollars, and others gave donations 
 of smaller sums. 
 
 " Thus, by divine grace, I was not only enabled 
 weekly to contribute something towards the support 
 of many poor students, pay the weekly charge for 
 the poor orphan children, procure them the linen 
 they required, and keep the school for the poor 
 on a regular footing — but my next neighbour's 
 house, in which rooms had previously been hired for 
 the instruction of the children, both of the towns- 
 people and the poor, being offered for sale, was pur- 
 chased for the sum of three hundred and sixty-five 
 dollars, to the back part of which, in the spring of 
 1696, two rooms were built. For as the thing had 
 been commenced in faith, so it was carried on in 
 simple faith ; nor did we suffer any rational appre- 
 hensions of future necessity to prevent us from lay- 
 ing the foundation of what was intended to be per- 
 manent; — although every possible care was take nnot 
 to employ the smallest sum otherwise than to relieve 
 the necessities of the poor." 
 
 Franke had therefore now a house appropriated 
 
ERECTION OF THE ORPHAN-HOUSE. 149 
 
 exclusively for his charity-school. Bat it soon oc- 
 curred to him, that it would be better to take away 
 the orphan children, whose number now amounted 
 to twelve, from the three houses in which they were 
 being brought up, and bring them together into the 
 house he had bought. He accordingly did so. Beds 
 and furniture were procured, and the twelve children 
 were fed, attended to, and instructed by good teach- 
 ers under Neubauer's inspection. This took place a 
 week before Whitsuntide, 1696. During the next 
 six weeks, the number of the orphan children 
 amounted to eighteen ; and as the domestic manage- 
 ment of the orphan-house was thus increased, Neu- 
 bauer obtained an assistant in the superintendence 
 of it. 
 
 Franke had hitherto distributed the money des- 
 tined for the poor students weekly; but in 1696, the 
 idea occurred to him, instead of a weekly allowance, 
 to give them dinner gratuitously ; " in the firm con- 
 fidence in God, that he would from time to time 
 send such supplies, as to enable this arrangement 
 to be continued." By this he expected to be of 
 greater service to the poor students ; he could also 
 in this manner, become better acquainted with them, 
 and possess a better insight into their life and con- 
 duct; and lastly, restrain the applications of the less 
 needy, " who would gladly have been more delicately 
 fed." Two open tables were therefore provided — 
 each for twelve poor students ; and that one thing 
 might assist the other, he selected the teachers of the 
 charity-school from them. This was the origin of 
 the teachers' seminary, which afterwards gradually 
 arose out of it. 
 
 It was not long before the number of the orphan 
 
150 ERECTION OF THE ORPHAN-HOUSE. 
 
 children, as well as those of the poor and the towns- 
 people who attended the school, increased to such a 
 degree, that the house bought by Franke no longer 
 afforded room for them. He therefore hired the 
 house adjoining, which he subsequently bought for 
 three hundred dollars, and united with the first. He 
 then divided the poor children into a boy's and girl's 
 class, and afterwards, when the latter became too 
 large, into four divisions, according to the ages of 
 the children. All the children in these four classes, 
 (each of which had its separate room and teacher,) 
 not only received gratuitous instruction, but also the 
 school-books without charge. 1 
 
 The schools of the children of the towns' people 
 who paid a certain sum for their instruction, though 
 inadequate to the expense, were separated from the 
 school for the poor, at the request of the towns' peo- 
 ple themselves ; and in September, 1697, another 
 school was added for those tradesmen's children, who 
 were instructed in the elements of superior science. 
 About this time also, more classes were required in the 
 orphan-school, on account of the increased number 
 of the pupils. The boys and girls received separate 
 instruction, and when any of the former manifested 
 abilities, they were again separated from the rest, 
 and instructed in languages and the sciences by 
 particular teachers. In May, 1699, Franke united 
 this class of the orphan-children, with the class of 
 
 i Franks, whilst providing for the children, by no means forgot 
 the older poor ; on the contrary, they received still larger alms ; and 
 the catechetical instruction was also continued to them. This gave 
 rise to a regular * charitable institution for the poor of Glaucha,' 
 which was sanctioned by the magistracy ; and on the basis of which, a 
 poor's commission was afterwards established in the city of Halle, 
 which, up to that period, had been destitute of any charitable regu- 
 lations. 
 
ERECTION OF THE ORPHAN-HOUSE. 151 
 
 the tradesmen's children, who likewise received 
 superior instruction. These arrangements for im- 
 parting a more learned education, shew us the rudi- 
 ments from whence the Latin school or Gymnasium 
 afterwards developed itself in Franke's institutions, 
 which in 1709 was attended by two hundred and 
 fifty-six children— of whom sixty-four were orphans, 
 divided into seven classes ; and in 1730, by more 
 than five hundred pupils. 
 
 Franke was therefore in possession of two houses 
 for the use of his schools and orphans ; but as the 
 number of the latter, the scholars, and poor students, 
 who dined at the open table, continued to increase — 
 these two houses were found insufficient for the pur- 
 pose ; and Franke now began to think of a larger 
 building. He sent Neubauer to Holland, in June 
 1697, to inspect the celebrated orphan-houses there. 
 Meanwhile an inn, bearing the sign of the Golden 
 Eagle, situate outside one of the gates of Halle, was 
 offered for sale. Franke thought he could make use 
 of it for the purposes of his institution, and pur- 
 chased it on the 6th April, 1698, for 1950 dollars. 
 
 But he soon perceived that the edifice was not 
 exactly suited for an orphan-house, and in parti- 
 cular, that it was not large enough to hold the great 
 number of children, students, domestics, &c. — there 
 being then already a hundred orphan children, and 
 seventy-two students. And in order to hinder the 
 plot of ground in front of the Golden Eagle, from 
 being applied to the building of another tavern, or 
 occupied in some other way to the detriment of the 
 orphan-house, Franke saw himself almost compelled 
 to bind himself to build upon this open space, which 
 was accordingly bought by the magistracy for the 
 
J 52 ERECTION OF THE ORPHAN-HOUSE. 
 
 site of the new orphan-house. " Even as the whole 
 work," says Franke, " from its very commencement, 
 was not begun from any capital in hand, but in trust 
 and confidence in the living God — so he graciously 
 gave me liberty of spirit, (for which I heartily thank 
 him,) to take the firm resolution to begin the build- 
 ing without delay, on the plot of ground which had 
 been bought, although I had so little in hand, that 
 I could not have erected a small house with it, still 
 less a large and public edifice." He therefore re- 
 called Neubauer from Holland, and on the 24th of 
 July, 1698, the first stone was laid, in the name of 
 God, of the present edifice, known by the name 
 of the Orphan-House. 1 
 
 At the very outset of building, many difficulties 
 presented themselves. At one time stones were 
 wanted ; at another sand, lime, &c, and the over- 
 looker of the workmen was utterly at a loss for want 
 of horses — there being none to be had during harvest- 
 time, even for money. Franke therefore went into 
 his closet, and prayed in silence to God for help. 
 On returning quite disheartened to the place, a 
 labourer handed him a medal, which had just been 
 found amongst the rubbish, on which were impressed 
 the words, — mrP Conditor Condita Coronide Coronet, 
 (Jehovah the builder complete the work.) " This," 
 says Franke, " revived him, and strengthened his 
 faith in such a manner, that he went again very 
 
 i " Several persons," writes Franks, "advised me only to build it 
 of wood ; and because of their suggesting, « Why this waste ! ' I was 
 almost induced to listen to them. But the Lord strengthened my 
 faith, as if he had said to me, ■ Build it of stone ; I will repay thee.' " 
 A stone quarry which was found in a garden, belonging to a farm, 
 which had been purchased for the use of the household, proved of 
 great service to Franke\ 
 
ERECTION OF THE ORPHAN-HOUSE. 153 
 
 cheerfully and courageously to work, in believing 
 hope, that he would live to see the completion of the 
 building." 
 
 But from whence did Franke derive the means 
 for building, in the multitude of his other necessary 
 disbursements ? He replies, " God had already fur- 
 nished me with enough to procure a considerable, 
 though insufficient quantity of timber; but for the 
 rest of the materials and workmen's wages, I was 
 obliged to expect from week to week, what the good 
 hand of God would present me with to continue the 
 building." And this hope in God never suffered 
 him to be confounded. 
 
 It frequently happened, indeed, that there was not 
 a farthing left, when it was necessary to purchase 
 food for some hundreds of individuals ; frequently he 
 was obliged to have recourse to the small coin he 
 had laid aside for beggars and the house-poor, or 
 turn everything into money which was not entirely 
 necessary, in order even to be able to buy bread. 
 Once, the manager of the house was obliged to take 
 all possible pains to obtain even a couple of groschen 
 to buy candles, that the children might not sit in 
 the dark ; and the light had already disappeared 
 before he succeded. But still assistance always 
 came, his orphans and students never wanted a 
 meal-— and the masons and day-labourers always 
 received their full wages. 1 They always com- 
 menced their work with prayer, and at the end of 
 the week, when the people were paid, Franke con- 
 cluded with prayer and an edifying address. Thus 
 the workmen continued to labour with pleasure, 
 
 1 No one lost his life during the building 1 , and the few who sustained 
 some injury from falling, were soon healed. 
 
154 ERECTION OF THE ORPHAN-HOUSE. 
 
 and although it was necessary to lay such a deep 
 and strong foundation, that the wall was only a few 
 feet high in the autumn of 1698, yet, to put unbelief 
 to shame, 1 the house was roofed on the 24th July, 
 1699. At Easter of the following year the orphans 
 and students began to dine in it; and at Easter, 1701, 
 the remaining stories were completely occupied. 
 
 It is highly encouraging to read the instances 
 related by Franke himself, of the interposition of 
 divine providence, frequently in the hour of extre- 
 mity, both during the commencement of the building, 
 and even before, as well as in the succeeding years, 
 when the work extended itself more and more, and 
 the expenses increased. We select a few, therefore, 
 of the many instances recorded by Franke, and give 
 them in his own words. 
 
 " Before Easter, 1696, it happened that almost 
 every thing was exhausted, and we scarcely knew 
 where to obtain anything for the following week ; to 
 which kind of severe trials in the work, I was not at 
 that time accustomed : but then, God came at the 
 proper time, and sent us unexpected aid. For he 
 induced some one — who, or where, or whether man 
 or woman, the Lord alone knows — to order a thou- 
 sand dollars to be paid me, through the third or 
 fourth hand, for the continuation of the work ; and I 
 received them at a time, when there was nothing 
 more in hand. The Lord, who wrought this, be 
 eternally praised for it, and graciously reward the 
 donor a thousand-fold ! " 
 
 " At another time, when scarcely anything more 
 was left, and the manager stated that unless the 
 
 1 Even when the wall was half built, a person was wicked cnoucrh 
 to say, " If ever it is finished, I will let myself be hung upon it." 
 
ERECTION OF THE ORPHAX-HOUSE. 155 
 
 housekeeping was to be continued at a great expense, 
 it was necessary to purchase cattle for slaughter, and 
 to buy twenty or thirty bushels of corn to be ground, 
 besides fire-wood, wool, and a variety of other things, 
 which seemed to him indispensable ; and after the 
 matter had been laid before the Lord, (who is a true 
 father of the fatherless) in prayer, it appeared, that 
 it was only necessary to have mentioned our necessi- 
 ties to an individual then in the house, and he would 
 readily have assisted according to his ability. But 
 we were willing rather to give the glory to God, 
 in not going from his door to another, since he is 
 powerful enough to help, even in such a manner, as 
 that his hand may be the more obviously seen, and 
 we the more heartily thank him. Besides this, we 
 reasonably hesitated at being troublesome to that 
 individual, by borrowing, after he had already mani- 
 fested his charity towards the poor in other instances. 
 On this, God gave us fresh liberty in prayer, with a 
 certainty of being heard by him, ' who hears the cry 
 of the young ravens/ After prayer was ended, I 
 had scarcely taken my place at table, when some 
 one knocked at the room-door ; and on opening it, a 
 well-known friend presented himself, with a letter 
 and a roll of money in his hand, which he offered 
 me. It contained fifty dollars, which had been sent 
 from another place, which were followed by twenty 
 more, so that all our wants were at once sufficiently 
 supplied, and we clearly perceived, that God hears 
 whilst we are calling upon him ; which excited so 
 much the more praise and thanksgiving to his holy 
 name. 
 
 " In October, 1698, I sent a ducat to a pious and 
 much-tried female in another place ; on which she 
 
156 ERECTION OF THE ORPHAN-HOUSE. 
 
 wrote to me, saying, that she had received the ducat 
 at a period when she was much in want of it ; and 
 she had immediately intreated God, that he would, 
 in return, bestow a heap of ducats on my poor 
 orphans. Soon after, a pious person brought me one 
 single, and twelve double ducats. The same day, 
 two ducats were also sent me by a good friend in 
 Sweden, and not long after, I received twenty -five 
 ducats by the post, from an anonymous donor. And 
 at about that time, Prince Louis of Wiirtemberg died 
 at Eisenach, I was informed that he had left a sum 
 of money for the Orphan-House. It consisted of 
 five hundred ducats, which he had kept in a red 
 satin bag, and attached a slip of paper to it, on 
 which was written, " these are for the Orphan-House 
 at Halle." On seeing this heap of ducats upon the 
 table before me, I remembered the prayer of the 
 pious woman, who had intreated God to bestow 
 upon me a heap of ducats for my poor orphans." 
 
 " In February 1699, there was such a total want of 
 everything, that I was obliged to acknowledge it to 
 be a trying season. Being destitute of almost every- 
 thing, although the daily necessities of the poor 
 required much, my mind simply clung to that pas- 
 sage of Scripture, ' Seek ye first the kingdom of God 
 and his righteousness, and all these things shall 
 be added unto you/ and I laboured, in my soul, to 
 preserve myself in a more intimate union with God 
 by faith. On giving out the last of my money, I said 
 in my mind. " Domine respice ad indigentiam mcam ! " 
 (O Lord, regard my necessity !) On which I left the 
 room to go to the college, for the purpose of deliver- 
 ing my ordinary public lectures, and found unex- 
 pectedly a student in the house, who was waiting to 
 
ERECTION OF THE ORPHAX-HOUSE. 157 
 
 present me with a parcel containing seventy dollars, 
 which some good friends had sent for the support of 
 the orphan-house from a distance of upwards of 
 forty German miles. Although this sum scarcely 
 sufficed for half a week's expenditure ; yet God soon 
 provided me again with as much as was needful, 
 and I was so little overcome by these trials, which 
 the Lord sent me for several weeks, that neither was 
 my heart disturbed, nor any outward necessity ex- 
 perienced." 
 
 On the 10th of March, I was also almost entirely 
 destitute of everything, when the common execu- 
 tioner came and brought me four dollars for the poor, 
 which was a commencement of additional aid, and a 
 sign of the Lord's power to incline the hearts of men. 
 Soon after, we were again in great straits ; the 
 manager also brought in his account, and required 
 money for his weekly expenditure. My heart was 
 then obliged to trust solely in God ; for the outlay 
 was necessary, and yet there was nothing in hand, 
 nor did I know of any means of procuring him the 
 needful supply. I therefore resolved to go into my 
 closet, and call upon God to grant his renewed bless- 
 ing ; and only waited till I should have completed 
 the work in which I was at the moment engaged, 
 which was dictating. But no sooner had I finished, 
 and was about to go out for prayer, when a letter 
 came from a merchant, who stated that he was 
 ordered to pay me a thousand dollars in behalf of 
 the orphan-house. Then I remembered the passage, 
 ' Before they call, I will answer, and whilst they are 
 yet speaking, I will hear.' (Isaiah lxv. 24.) I went 
 however into my closet, and instead of praying as I 
 had intended, I thanked and praised the name of the 
 
158 ERECTION OF THE ORPHAN-HOUSE. 
 
 Lord. I hope also that others who read this, will join 
 with me in blessing him. Some time, however, 
 elapsed before the thousand dollars were paid ; but 
 meanwhile, God sent help in other ways, so that the 
 poor did not suffer want; so entirely did God seeK. to 
 divest me of all confidence in visible things, and all 
 reliance on mere earthly store. 
 
 " About Michaelmas I was in the utmost extremity, 
 and having gone out in very fine weather, I con- 
 templated the azure heavens, and my heart was so 
 strengthened in faith (which I do not ascribe to my 
 own powers, but solely to the grace of God) that I 
 thought within myself, " What an excellent thing it 
 is, when we have nothing and can rely upon nothing, 
 but yet are acquainted with the living God, who 
 made heaven and earth, and place our confidence 
 alone in him, which enables us to be so tranquil 
 even in necessity!" Although I was well aware, 
 that I required something that very day, yet my 
 heart was so strong in faith, that I was cheerful 
 and of good courage. On coming home, I was 
 immediately waited upon by the overseer of the 
 workmen and masons, who, as it was Saturday, re- 
 quired money to pay their wages. He expected the 
 money to be ready, which he wished to go and pay, 
 but inquired, however, whether I had received 
 anything. "Has any thing arrived?" asked he, I 
 answered, " No ; but I have faith in God." Scarcely 
 had I uttered the words, when a student was an- 
 nounced, who brought me thirty dollars from some 
 one, whom he would not name. I then went into 
 the room again, and asked the other, " how much he 
 required this time for the workmen's wages?" He 
 answered, " Thirty dollars." " Here they are," said 
 
ERECTION OF THE ORPHAN-HOUSE. 159 
 
 I, and inquired at the same time, " if he needed any 
 more V He said, " No ;" which very much strength- 
 ened the faith of both of us, since we so visibly saw 
 the miraculous hand of God, who sent it at the very 
 moment when it was needed, and just as much as 
 was requisite. 
 
 " Another time, we were in want of every thing, 
 and during prayer I powerfully felt in particular 
 that fourth petition in the Lord's prayer, ' Give us 
 this day our daily bread,' and reposed in believing 
 confidence especially in the words, ' this day ; ' 
 because it was required that day. Whilst I was 
 still at prayer, a dear friend of mine drove up to the 
 door, and brought me four hundred dollars. I then 
 clearly saw why the words this day were so powerfully 
 impressed upon me, and blessed God, who has all 
 events in his hands. 
 
 "In the year 1700, I was ill for seven or eight 
 weeks before Easter. On going out again for the 
 first time, on the last day of the festival, after praying 
 the Lord to keep my going out and coming in, it 
 happened, that on going out, a very cheering and 
 consolatory letter was handed to me ; and on coming 
 home, another, in which was inclosed a bill of ex- 
 change for a hundred dollars for the support of the 
 poor, with a very hearty encouragement boldly to 
 proceed with the work. This letter was from a pious 
 merchant, who resided almost a hundred German 
 miles ofi". The Lord remember him for good, for this 
 instance of his liberality ! 
 
 " At another time, a pious noble lady was present, 
 who saw our state of destitution, and was the more 
 excited to compassion, because she had been in the 
 habit of assisting our poor in a variety of ways, but 
 
160 ERECTION OF THE ORPHAN-HOUSE. 
 
 was unable either at that or any other time to con- 
 tribute anything considerable. But the same day, 
 she was in conversation with another stranger, who 
 told her, of his own accord, that he had brought a 
 donation of fifty dollars for the orphan-house. This 
 so affected the former, that she could not refrain 
 from tears, since she had seen in one and the same 
 day, our necessities, and the visible help which the 
 Lord sent us. 
 
 " At another time, when I knew not which way to 
 turn, a pious merchant residing at a distance of 
 several hundred (English) miles, sent me fifty guil- 
 ders, and requested me to excuse his troubling me to 
 apply it to the poor. 
 
 " On another occasion, when we were in want, 
 God moved the heart of a pious farmer, who brought 
 me as much money as he could hold in his hand, 
 consisting of five dollars in small money. 
 
 "It has frequently happened, when strangers have 
 been with me, and I have related to them the won- 
 derful instances of divine aid in the erection of the 
 building, for the strengthening of their faith, that 
 contributions for the poor have been received in their 
 presence. Thus a pious stranger was once with me, 
 who bestowed twenty dollars upon the poor, and 
 while she was still with me and sitting at table, a 
 boy came and brought twenty dollars, and a written 
 assurance along with them, that they would be con- 
 tinued yearly, as long as the Lord afforded life and 
 health. But the boy refused to say who had sent 
 him, because he had been strictly forbidden ; and 
 desired only a receipt. 
 
 " In the same manner, another person was with 
 me, to whom I related the Lord's wonderful provi- 
 
ERECTION OF THE ORPHAN-HOUSE. 161 
 
 sion, and whilst speaking of it, three full sacks of 
 linen leather for small-clothes, and other things for the 
 clothing of the orphan children were sent by a noble 
 lady, by which the faith of this person was not a 
 little strengthened. 
 
 " There was also a person here collecting for an 
 orphan-house in another part of the country, which 
 was being erected in the place where he resided. 
 During dinner, and whilst conversing together on 
 providing for the poor, ten species-dollars were sent 
 to me ; he received one of these in aid of his col- 
 lection, which afterwards yielded an abundant 
 increase. 
 
 " In like manner, I was once relating to a Chris- 
 tian friend the visible and wonderful interposition of 
 God I had experienced during the whole course of 
 the work; which affected him even to tears; and 
 whilst we were thus conversing together, a letter was 
 handed me, in which was inclosed a bill for five 
 hundred dollars; and this was at a time, when I 
 was utterly hopeless of all human aid. 
 
 " On another occasion, we were in want of every 
 thing, and I was reminded, first by one and then 
 another, of what was requisite. Hence I said, in 
 simple faith and confidence in God, ' You all seek 
 aid of me ; but I know of one more able/ — meaning 
 God. Scarcely had I spoken the words, when a 
 good friend who was present, and had just arrived 
 from abroad, secretly put fourteen ducats into my 
 hand, as an additional proof how able the Lord is 
 to influence the heart. 
 
 " It also happened, that on a certain time, I re- 
 quired a large sum of money, so that a hundred 
 dollars would not have been sufficient, although I 
 M 
 
162 ERECTION OF THE ORPHAN-HOUSE. 
 
 knew not where to procure ten dollars, much less a 
 hundred. The manager came and stated his neces- 
 sities. I told him to come again after dinner, and 
 meanwhile betook myself to prayer; but on his 
 returning after dinner, nothing had arrived ; I 
 therefore told him to come again in the evening. 
 Meanwhile, I was visited by an intimate and pious 
 friend, with whom I united in prayer before God, 
 and was much incited to bless and praise God for all 
 his works and wonders, which he had manifested to 
 tlie children of men from the beginning ; so that the 
 principal instances of them in the Holy Scriptures 
 occurred to my mind during prayer. I felt so much 
 invigorated in thus praising God, that I continued 
 doing so, and did not find it needful anxiously to in- 
 treat God to deliver me from the present distress. On 
 my friend's departure, and whilst I was accompany- 
 ing him through the hall to the door, I found the 
 manager waiting on one side to receive the money he 
 required, and on the other, another person, who 
 brought one hundred and fifty dollars in a sealed 
 bag, for the support of the orphan-house. What 
 could be more evident to me, than that the sacred 
 providence of God had so wonderfully arranged the 
 whole transaction, and that God attends to the 
 prayer of the needy, and comforts the lowly, when 
 they repose their confidence in him — yea, that the 
 very same God still lives, and proves himself to be 
 the same wonder-working Lord, who in ages past, 
 manifested himself so gloriously to the fathers, who 
 are held up to us as a pattern for our faith ? 
 
 " In the same manner, thirty dollars were after- 
 wards demanded of me for the payment of the work- 
 men. Some friends were then present, one of whom 
 
ERECTION OF THE ORPHAN-HOUSE. 163 
 
 had promised me ten, and another four dollars, but 
 had not yet handed them to me, to which I should 
 otherwise have had recourse, from being completely 
 destitute of other supplies. I was therefore obliged 
 to send away the chief overlooker with the consola- 
 tion, that ' God who is faithful would provide for us 
 on this occasion also.' He went away, and found 
 the work-people waiting for payment before the 
 orphan-house ; when a friend came unexpectedly to 
 him, to whom he stated his present exigency ; and 
 the latter lent him fourteen rix-dollars. Whilst begin- 
 ning to pay them away, and before he had finished 
 doing so, I received from another place, something 
 more than thirty dollars, of which I immediately 
 sent him the thirty he required, and applied the re- 
 mainder for the other necessities of the poor. And 
 in this instance also, we saw the Lord's visible aid. 
 
 "At the end of the following week, our necessi- 
 ties were equally pressing, and it was observed that 
 Friday was one pay-day, for the house expences, and 
 Saturday another for the building ; but there was 
 nothing in hand, either for the one day or the other. 
 I therefore replied, that the time was again arrived, 
 when we should have reason to rejoice; for God 
 would doubtless manifest his wonder-working power 
 anew. Accordingly I sent the manager away with 
 the words, " Hitherto hath the Lord helped us : " 
 for this encouraging expression of Samuel's, (1 Sam. 
 vii. 12.) became a very comforting proverb to us, 
 which we learnt duly to understand. Early the next 
 day, fifty dollars arrived, with which God again as- 
 sisted us through these two days. 
 
 "Our necessities were at another time very great ; 
 and because the manager was hard pressed for neces- 
 
 M 2 
 
164 ERECTION OF THE ORPHAN-HOUSE. 
 
 sary cxpences, he began to feel considerable anxiety 
 so that he sought to employ every possible means to 
 relieve the pressure, and amongst other things, dis- 
 posed of a silver spoon, which some one had pre- 
 sented to the orphan-house, but all proved insuffi- 
 cient. Just at that very time, I received a hundred 
 dollars for the poor, of which I immediately sent 
 sixty to the manager, and with the residue supplied 
 another necessity. A couple of hours after these 
 hundred dollars had arrived, a letter was handed me, 
 informing me, that thirteen and a half barrels of 
 herrings, which some pious friends had forwarded 
 for the orphan-house, were on the way. It may be 
 easily supposed how much the manager was cheered 
 in his extremely distressing situation, and strength- 
 ened in faith by this obvious aid ; he even said he 
 would in future rejoice in expectation of the Lord's 
 wondrous aid, when necessity pressed, which he had 
 hitherto been unable to do. He also affirmed, that 
 from that time, he never again experienced in his 
 mind such painful anxiety on the recurrence of want, 
 but on the contrary rejoiced ; and thought, <I shall 
 now see with astonishment, how and by what means, 
 God, who is faithful, will this time send help.' 
 
 " At another time, money was demanded of me, 
 even early in the morning, for payment the same day. 
 I had however only six dollars, which I gave for that 
 purpose. The manager took it into his hand, counted 
 it, and said, ' If it were six times as much, it would 
 be sufficient ; ' consequently, thirty-six dollars was 
 the sum he required. I comforted him with the mani- 
 fold experience of the divine aid ; and the Lord, the 
 very same day, multiplied the six dollars to thirty- 
 six, to the no small strengthening both of his faith 
 
ERECTION OF THE ORPHAN-HOUSE. 165 
 
 and mine. But God did even still more, and be- 
 stowed, besides this, twenty-five ducats upon us 
 that we might also be provided for the day following, 
 which was likewise a pay-day. 
 
 " At another time, when everything was exhausted, 
 my assistants spoke in the evening conference upon 
 the existing necessity, in a manner which greatly 
 cheered and gratified us all, since we mutually 
 strengthened each other by the promises of God, and 
 called to mind with delight the manifold divine aid 
 we had experienced, and rejoiced that God had 
 given us the privilege in his word, of not needing to 
 be careful, nor of suffering disturbance to enter our 
 minds ; but that we were permitted to place our 
 whole confidence in his providence. The conclusion 
 drawn from it was this, that we had the advantage of 
 rejoicing in our present exigencies, which would 
 have rendered others dejected, and oppressed their 
 minds with care. On this we proceeded to prayer, 
 unanimously praised God for his mercy and faithful- 
 ness, and committed our present circumstances into 
 his paternal hands. The same hour, God touched 
 the heart of a wealthy patron to reflect upon sending 
 us something the following day, and to give orders, 
 that he should not fail to be reminded of it. Accord- 
 ingly the day following, I received three hundred 
 dollars from him, and this was also connected with 
 other particular circumstances, which made me per- 
 ceive very clearly, the inwardly as well as outwardly 
 operating hand of God. 
 
 " Another time, when we were in great distress, I 
 received by the post two letters, one of which in- 
 formed me, that two hundred and fifty dollars should 
 be paid to me in behalf of the orphan-house ; and 
 
166 ERECTION OF THE ORPHAN-HOUSE. 
 
 these two hundred and fifty dollars were ordered to 
 be paid over to me, by a certain doctor of medicine 
 in America. The Lord be his physician for it ! He 
 was possibly in some measure acquainted with the 
 German language ; hence he had written to the mer- 
 chant, whom he had ordered to pay this money, to 
 inform me of it, if he could not immediately send it to 
 me; and added, " for he is daily in want, and will 
 probably soon send for it." This strengthened my 
 faith very much ; for I thought, before God will let 
 us suffer want, the hearts of the people beyond the 
 seas must be incited to help us. 
 
 " Once I had no more than eight groschen in hand, 
 when according to God's wise dispensation, some 
 people arrived from Leipzig, who were recommended 
 to me. The family consisted of a husbaud and wife 
 with five children, and they expected either that I 
 should provide for them, or that they would elsewhere 
 be received through my recommendation. I spoke 
 encouragingly to them, and because I was unwilling to 
 send them away comfortless, since I was really unable 
 to assist them as they wished, I unfolded my circum- 
 stances freely to them, and told them, that two hun- 
 dred people dined with me, but that though I had 
 only eight groschen at that moment, I did not suffer 
 any care to enter my heart, but relied upon him, who 
 has said, ' I w ill never leave thee nor forsake thee ; ' 
 and that if they would turn unto him with all their 
 hearts, and trust in him, he would not forsake them. 
 Whilst consoling and admonishing them in language 
 of this nature, it occurred to me, that just such a 
 man as he, was required by some one ; I therefore 
 told them to come again at a certain hour, when they 
 might speak with the individual who wanted some 
 
ERECTION OF THE ORPHAN-HOUSE. 167 
 
 one. On their return tome, and whilst seeking to 
 cheer them in a similar manner, after the person had 
 said to them what was requisite, I accompanied 
 them to the house door, and on returning into the 
 house, I found a student there, who informed me of 
 a certain person, whom however lie was not permitted 
 to name, who would send a contribution for the 
 orphan-house for which only a sealed receipt was 
 requested. The money consisted of forty currency 
 dollars and five ducats. With this our wants were 
 again supplied. 
 
 " Another time I was again very low in rnone}', 
 and had received little during the week, so that on 
 the Friday, when the manager came as usual to 
 demand money, I could not give him more than 
 a single dollar, and I said the same evening, in 
 simplicity, to the master-builder, that he must bring 
 me something the following day, since I had nothing 
 left. The next morning the manager came and again 
 wanted money ; I told him I had given out the last 
 dollar yesterday and had nothing more. He asked 
 * what he was to do ? the wood-cutters, and the women 
 who washed the children, who were poor people, 
 must necessarily have something given them, were it 
 only a dollar.' I answered, that at present I had not 
 so much ; but that God knew there was an orphan- 
 house, and that we had nothing for it. ' That is 
 true,' said he, and went away a little comforted. 
 On returning to the orphan-house, he found a whole 
 cart load of corn, which a kind benefactor, who knew 
 nothing of our destitute circumstances, had sent us ; 
 he struck his hands together with astonishment, and 
 marvelled at the wonderful providence of God. 
 
 " Once, when one of my assistants, who acted as 
 
168 ERECTION OF THE ORPHAN-HOUSE. 
 
 paymaster, said to me one evening, ' Our money is 
 all gone ; ' I answered, * I am glad of it ; for it is a 
 sign that God will send us something again ; he has 
 always given me, from my childhood up, a new pair 
 of shoes when the old ones were worn out.' Early 
 the following day, a person was announced, who 
 mentioned that he wished to see me, and delivered 
 me two hundred dollars, which were entrusted to his 
 care for the benefit of the orphan-house. 
 
 " Another time, when we were in want, and I bore 
 it in mind whilst perambulating a walk in the gar- 
 den, on both sides of which lilies were planted, 
 which just then began to expand their flowers, the 
 words of the Saviour occurred to me, which he had 
 spoken against anxious care : ' Behold the lilies how 
 they grow, they toil not, neither do they spin, &c.' 
 I immediately took advantage of these words of our 
 Lord, for further meditation ; so that I said in my 
 heart, ' Yea, Lord, I will gladly give thee the glory, 
 and lay aside care, according to thy word ; but thou 
 must not leave me in straits, but likewise fulfil thy 
 word and promise ; for thou hast said, ' All these 
 things shall be added unto you.' For it easy to say, 
 Behold the lilies ! but thy divine power and truth 
 must be honoured in it, that he who obeys thy word, 
 and filially depends upon this thy promise, may also 
 experience its fulfilment/ As I returned from the 
 garden into the house, I found that something had 
 arrived in the interval ; and an hour afterwards 
 something additional was sent, by which our present 
 wants were supplied. I was greatly strengthened 
 by this, in believing that the Lord would always keep 
 his promise, as well as incited to trust him more and 
 more, and to cast all care upon him. 
 
ERECTION OF THE ORPHAN-HOUSE. 169 
 
 " At another time, when we were pressed to pay a 
 certain debt, and we knew not where to procure any 
 thing, I was much comforted by Psalm cii. 17, 
 ' He (the Lord) will regard the prayer of the desti- 
 tute, and not despise their prayer ; ' and prayed unto 
 the Lord with a firm reliance upon his mercy and 
 faithfulness. The next evening, just as my assist- 
 ants were together with me, I received a letter from 
 a pious merchant and frequent benefactor of the 
 orphan-house, who lived almost a hundred German 
 miles distant, inclosing a bill for seventy dollars, 
 which enabled me fully to liquidate the debt, and 
 even left something over, by which we were all of us 
 rejoiced, and strengthened in our faith. 
 
 " Once, when a boy, who had been, up to that 
 period, brought up in the orphan-house, and who, 
 for certain reasons, was about to return to his own 
 province by a convenient opportunity, urged me, on 
 his departure, to give him two dollars for travelling 
 expenses ; I would gladly have done so, but had not 
 so much money in hand ; there being little more 
 than half-a-dollar. I therefore told the boy, 'that I 
 would gladly do so, but had not so much/ The boy 
 would scarcely believe this, seeing that all the time he 
 had been there, he had perceived no want of any- 
 thing. On this I again assured him, that I would 
 willingly give him the money, if I only had it, and 
 told him to go to a good friend of mine, of whom 
 he had also to take leave, and wait there a little ; 
 perhaps something might be found for him in the 
 interim. When he was gone, it indeed occurred to 
 me to borrow a couple of dollars from some one ; 
 but I was just then employed in something which 
 did not admit of delay ; and therefore thought within 
 
170 ERECTION OF THE ORPHAN-HOUSE. 
 
 myself, ' God can easily send me the sum required, 
 if it be his will ;' on which I continued at my occu- 
 pation. Scarcely had a quarter of an-hour elapsed, 
 when a friend, with whom I was well acquainted, 
 came to me, and brought twenty dollars for the poor 
 orphans, stating that the twenty dollars had been 
 added to his pension, and he had laid them aside for 
 some time, having no use for them, since his pension 
 was sufficient without them ; he had, therefore, re- 
 solved to present them to the orphan children, who 
 would have use enough for them/ The boy conse- 
 quently received the two dollars, and the residue 
 was a very opportune supply for other necessities. 
 
 " In this manner has our faithful God continually 
 put it into the hearts of the well-disposed to send 
 their contributions for the promotion of the work ; 
 of which there were many more instances, than what 
 are here related. But even as on the outset, and 
 especially when very large sums were required for 
 the building, and when corn was at the same time 
 very dear, we were frequently brought to extremities, 
 and the Lord then caused us the more joy by his aid 
 — so the same wise and wonderful God, in subse- 
 quent times, when still greater sums were required 
 for the extension of the work than before, has some- 
 times restrained his aid in such a manner, as to 
 make it appear as if he would no longer give his 
 blessing to the work. On one occasion, especially, 
 this trial of faith was so painful, that I had reason 
 to praise God, for preserving my assistants in pa- 
 tience to bear, with me, the long continuance of our 
 necessities, and the innumerable difficulties arising 
 out of them. But when our distress had reached its 
 highest pitch, and some of my assistants began to 
 
ERECTION OF THE ORPHAN-HOUSE. 171 
 
 say to eaeh other, that the blessing formerly enjoyed 
 was no longer continued to us — the Lord broke in 
 with his gracious aid, and refreshed us, like a heavy 
 shower refreshes the parched ground, after a long 
 period of drought. For the very same hour in which, 
 unknown to me, they had thus conversed together, 
 and one and another of them came to me, immediately 
 afterwards, informing me of it, although their own 
 faith remained stedfast and unshaken, I shewed 
 them the bills of exchange, which I had meanwhile 
 received for the orphan-house. They amounted to 
 five thousand dollars, the largest sum I had ever re- 
 ceived for the work ; and these five thousand dollars 
 were paid me at once, on producing the drafts. 
 No desire of fame, or any other worldly motive, had 
 induced the donor to this remarkable act of liberality, 
 as the circumstances which preceded it clearly prove. 
 Nor did he even wish his name to be known ; nor had 
 he been solicited for this aid, either by myself or any 
 one else ; in fact he has never been personally seen by 
 me. In short, I cannot ascribe this remarkable aid to 
 any one else, than the living and gracious God in 
 heaven, who incited the heart of this benefactor to the 
 generous deed, since he did not know the smallest 
 thing respecting my distress at that period. I there- 
 fore reasonably say, on such a remarkable manifes- 
 tation of the hand of God, 'What shall I render unto 
 the Lord for all his benefits!' ' Bless the Lord, O 
 my soul ! and forget not the mercy he has shewn 
 thee/ ' The Lord hath done great things for us, 
 whereof we are glad ;' and they that read this in the 
 fear of God, may also say, ' the Lord hath done great 
 things for them.' " 
 
 In consequence of this gracious help of God, who 
 
172 ERECTION OF THE ORPHAN-HOUSE. 
 
 incited the hearts both of high and low, rich and 
 poor, known and unknown, Germans and foreigners, 
 to support Franke in his undertaking, 1 and who 
 also furnished him with faithful fellow-labourers, 2 
 Franke's institutions increased from year to year; 
 
 1 Statesmen, soldiers, preachers and teachers, trades-people, men 
 and women-servants, widows and orphans— persons of all ranks sent 
 contributions, partly in money, and partly in provisions, clothing, 
 valuables, &c. Even royal personages, particularly Frederick, Elector 
 of Brandenburg, and first King of Prussia, took a lively interest in 
 Franke's institutions. He presented a hundred thousand bricks for 
 the building, and thirty thousand tiles for the roof, twice gave a thou- 
 sand dollars in money, and conferred many privileges on the institu- 
 tion. Several noble personages and people of rank fabricated with 
 their own hands a variety of things for the orphan-house. An apo- 
 thecary in Leipzig, as long as it was without an establishment of the 
 kind of its own, furnished it gratuitously with all the medicines 
 which were required ; and a chimney-sweeper of the name of Klem, 
 bound himself in writing, to sweep the chimneys of the orphan - 
 house without charge, as long as he lived. Instances of the following 
 nature also occurred, " A person once sent fifty dollars, accompanied 
 by a letter written by another, stating * that he did not send these 
 fifty dollars by way of donation from himself, nor from his abund- 
 ance, but from the little over which God had placed with him, according 
 to whose will he now transmitted them, and would therefore remain 
 unknown, that the name of God alone might be glorified.' " 
 
 2 " I mention it as a circumstance of chief and primary importance," 
 says Franke, " and one which contributed greatly to facilitate the 
 whole undertaking, that God granted me, from the beginning, fellow- 
 labourers, who possessed a sincere love to God and their neighbour. 
 Hence they did not put their hand to the work for filthy lucre's sake, 
 nor reflected upon any reward, so as on that account to render their 
 labours and services, nor shewed symptoms of any other mercenary 
 motive in the transaction of the business which devolved upon them. 
 On the contrary, they have regarded the work, as a work of God, 
 and have served the Lord in it and not man, with real self-denial, 
 and the offering up of themselves for the service of their neighbour. 
 Nor have I the smallest doubt, but that so long as God shall vouch- 
 safe such conscientious and entirely disinterested labourers in the 
 work — it will also enjoy his divine blessing, and a continual increase : 
 even as on the contrary, nothing but the absence of all divine fa- 
 vour, and even ruin itself, must be expected from mercenary hirelings, 
 who whilst anxious to fill some petty office, may seek at the same 
 their own advantage, ease, or even worldly honour from it ; hence I 
 heartily entreat the Lord graciously to prevent it from ever falling 
 into the hands of such sort of people." 
 
ERECTION OF THE ORPHAN-HOUSE. 173 
 
 so that at the time of his death, they had attained, in 
 substance, the whole of their present extent, l and 
 besides the orphan-house, public school, and semi- 
 nary, comprehended the whole number of the other 
 useful establishments appertaining to it. 2 It con- 
 tained at that time, one hundred and thirty-four 
 orphan children, who were brought up and attended 
 to by ten male and female overseers, 3 two thousand 
 two hundred and seven children and youths, in the 
 various schools, who were instructed, for the most 
 i^art gratuitously, by one hundred and seventy-five 
 teachers and inspectors, and besides the orphans, a 
 
 1 There is a minute account of the large and street-like building' 
 and its several parts in a .pamphlet, entitled 'Description of the 
 Orphan-House at Halle.' But the best description falls short of the 
 effect produced by the personal inspection of it. 
 
 - There belong to it, besides a farm, brewery, Sec. a bookseller's shop, 
 a printing office, Dispensary, laboratory, hospital, library, museum, 
 Sec. The dispensary of the orphan-house, which was commenced in 
 the year i69S, was at first only a domestic medicine chest. The library 
 of the orphan-house took its rise from the presents and bequests to it, 
 and contained even in 1"21, eighteen thousand volumes. Franke, in 
 the year he died, began a building for a new library, which was 
 however only finished in 1728. The printing office and repository for 
 the sale of books belonging to the orphan-house (the latter of which 
 was commenced in a little room in the parsonage-house of Glaucha) 
 owe their origin to Franke's excellent friend, Henry Julius Evers ; 
 with whom he had formed an intimate connection when in 
 Leipzig. In 1699, he had procured the printing of a discourse of 
 Franke's on the duties to be observed towards the poor, and although 
 a candidate for the ministry, and notwithstanding all the ridicule it 
 brought upon him, he publicly sold it at the Leipzig fair, on a little 
 table, for the benefit of the orphan-house. Encouraged by the success 
 he met with, he undertook the expense of publishing several larger 
 works, and the divine blessing visibly rested upon his disinterested 
 endeavours. 
 
 The laboratory also deserves to be particularly mentioned; since the 
 great blessing which rested upon every thing that Franke undertook 
 in believing confidence in God, was also extended to the medicines, 
 which were therein prepared . 
 
 3 An establishment for widows was also founded, which, however, 
 at that time, contained only six widows. 
 
174 ERECTION OF THE ORPHAN-HOUSE. 
 
 great number of poor schools ; it provided dinner for 
 one hundred and forty-eight, and supper for two 
 hundred and twelve, and two hundred and fifty-five 
 poor students were fed from the funds of the orphan- 
 house. 1 
 
 But how could Franke, who saw such a work rising 
 up beneath his care and before his eyes, from the 
 small sum of seven guilders, refrain from giving the 
 glory to Him, to whom it was due? That he did 
 give him all the praise, is perfectly evident from 
 what has been already stated. However, we add a 
 few more striking passages, in which he expresses 
 his own views of the work. " Wherefore," says he, 
 '■' should we not give the glory to God, and confess 
 that it is his work — and that the honour of it belongs 
 neither to such a wretched worm as I, nor to any 
 other individual, but solely to the One, Supreme, 
 Creator of all things, the Almighty, the Omnipotent 
 and lawful King who sitteth upon the throne, ' God 
 over all, blessed for ever?' He it is, who has 
 formed all this, and has paternally blessed it from 
 the commencement hitherto — not indeed from any 
 large fund which he had previously committed to 
 my charge, as some most mistakenly imagine, but 
 he has formed something out of nothing ; and ac- 
 cording to the infinite riches of his mercy towards 
 me, (his wretched and contemptible creature,) has 
 
 i Even in 1/09, so short a time after the establishment of the insti- 
 tution, it contained one hundred and thirty orphan children. The 
 total number of all those who at that time received instruction in 
 the orphan-house was about thirteen hundred, of which by far the 
 greater part paid nothing for schooling, and besides this, wore provided 
 with books ; and the number of those who were fed and maintained, 
 without reckoning the extraordinary cases of the kind, amounted to 
 three hundred and sixty-eight. 
 
ERECTION OF THE ORPHAN-HOUSE. 175 
 
 excited a faith and a confidence in my poor heart, 
 so that I have simply placed my hope — not on men, 
 nor on their power and riches— but alone on his 
 Almighty arm, who is able to do for us abundantly 
 above all that we can ask or think, and did not 
 doubt of that which I saw not. My soul ventured 
 most cordially upon him alone, as circumstances 
 from time to time required, and with him I proved 
 successful, to the honour of his divine word, which 
 engages that no one shall be put to shame who 
 waits for him ; and I shall prosper further with 
 him, to the shame and disgra'ce of the unbelief of 
 men, who imagine they find in their vain mammon, a 
 more certain refuge, than in the living God, who is 
 able to deliver from death .... Were the idea ever to 
 occur to me, that it was i" who fed the people, and / 
 who built the orphan-house, the reader may rest 
 assured, that I should regard it as a temptation of 
 Satan, and strive against it with all earnestness. 
 The merciful God has given me fully to know, by 
 various ways, which are uncommon to human reason, 
 what those words signify, "The eyes of all wait upon 
 thee, O Lord ! and thou givest them their meat in 
 due season. Thou openest thine hand, and satisfiest 
 the desire of every living thing.' And ' man liveth 
 not by bread alone, but by every word which pro- 
 ceeded out of the mouth of God/ And is it possible 
 therefore, for any one to imagine, that when I see a 
 couple of hundred individuals sitting down to table, 
 every noon and evening, I should be such a fool as to 
 think, (or if such foolish thoughts ever occurred to 
 me, to give them any attention) that I feed, support, 
 and provide for them all ? I testify before God, that 
 I regard the whole work as his, and do not acknow- 
 
176 ERECTION OF THE ORPHAN-HOUSE. 
 
 ledge that any of the praise belongs to me, which the 
 living God might easily put to shame, were he but 
 once to abandon me, in the many and diversified 
 trials I experience. 
 
 " I have frequently been obliged to laugh at the 
 foolish world, when it has asserted, that I must have 
 had a large fund to have ventured on erecting such a 
 spacious edifice, — being well aware, how little I had 
 in hand for the purpose. But it is only just and 
 right to praise God for it, who has so graciously 
 helped and brought it to its present state : the works 
 of men must not be mentioned, but the work of God 
 should be openly praised. I am therefore not 
 ashamed to confess my poverty, but heartily bless 
 my gracious God for it, and praise him for having 
 by his abundance, supplied my wants, and relieved 
 my necessities. With him I counted the cost — that 
 is, with his love, his omnipotence, and his faithful- 
 ness, even as I have not sought my own advantage, 
 but solely the glory of God. They who seek their 
 own, may count the cost with their purse and out- 
 ward property, but I will not say that I have done 
 it by my wisdom, riches, and ability, nor will I say 
 that I have accomplished it by my faith ; for my 
 gracious God has always done more than I believed 
 he would. I therefore ascribe it solely and entirely 
 to the superabundant mercy, love, and faithfulness 
 of God, and praise him for it all; and hence I make 
 this public declaration, that every one may be able 
 to bless the name of the Lord with me. 1 
 
 1 This sentiment he expressed also in the inscription upon the prin- 
 cipal building of the orphan-house: " They that wait upon the Lord 
 shall renew their strength, and mount up as on the wings of eagles." 
 (Isa. xl. 31 ) 
 
ERECTION OF THE ORPHAN-HOUSE. 177 
 
 " For ray part, I freely confess, that God led me 
 into it, I know not how, and that the thing proceeded 
 not so much from any purpose of mine, (which also 
 may have emanated from God) as from a secret and 
 divine manuduction ; which also rendered the work 
 the easier for me, from the circumstance of its com- 
 mencing in a small and insignificant manner, and 
 thus the needful experience for it secretly increased 
 with its growth. 
 
 " God has now for twelve years together impressed 
 his seal upon this work, in such a manner, that every 
 one may easily perceive that it is not my work. 
 Hence also his divine honour is pledged to support 
 and preserve it with his Almighty arm, of which I 
 have not the smallest doubt, since I am much more 
 certain of the provision of my Father in heaven, and 
 his heart-ruling power, than of ail earthly riches and 
 possessions, and all human promises and assurances." 
 
 But all Franke's contemporaries did not think of 
 this work as he did. The party amongst the clergy, 
 who were opposed to the whole bias of Franke's 
 labours in general, could not endure that a work 
 of a man so detested by them, should be made so 
 much of, and that the finger of God should be per- 
 ceived in it. Hence a periodical work, entitled, 
 " Guileless intelligence, concerning ancient and 
 modern theological matters ; " which was opposed to 
 what was called pietism, made it its chief object 
 from the year 1707, to depreciate the orphan-house 
 and its founder, as much as possible, and to seek 
 out every thing by which he might be placed in an 
 evil light by the ill-disposed. This example found 
 imitators, and the implacable Dr. Mayer of Griefs- 
 wald published a pamphlet in 1709, under the title of 
 
 N 
 
178 ERECTION OF THE ORPHAN- HOUSE. 
 
 * The orphan-house at Halle, seeking its support 
 and its riches by the activity of Martha, and not 
 choosing the better part with Mary/ But both the 
 orphan-house and its founder, met with able defend- 
 ers ; and Franke himself in his preface to the " Ac- 
 count of God's providential dealings in the erection 
 of the orphan-house," took particular notice of these 
 opponents, especially of the writer in the " Guileless 
 intelligence ; " in which he observes, ". At first I could 
 not perceive what cause there might be for those who 
 have thus ;censured the orphan-house and the ac- 
 counts respecting it, and why they were so solicitous 
 to prove, that this was no divine work, or that 
 God was not with me in it by his providence ; unless 
 they perhaps imagined that there might be a too 
 great prejudice in my favour in the minds of men, 
 were they to believe that this was a work which 
 was visibly attended by the divine blessing ; for as 
 long as the people believed this to be the case, it 
 might seem strange to them that God should, as it 
 were, spread a table for such a one in the presence 
 of his enemies, whom notwithstanding, the authors 
 of this critique decry as a heretic, schismatic, and 
 fanatic, and would treat, or have already treated, 
 I know not how.... But if these very people were 
 to undertake the management of such a work, and 
 only this lesson were assigned them, how to provide 
 food for from four hundred to five hundred people, 
 without noticing any other of the various necessities 
 connected with the orphan-house— at the same time 
 shewing them the trifling funds for that purpose, 
 which were far from being sufficient, so that they 
 would be obliged for the most part to depend upon 
 that which was accidentally contributed, they would 
 
ERECTION OF THE ORPHAN-HOUSE. 179 
 
 then speak very differently of the subject, and be 
 heartily ashamed of their censures and their criti- 
 cisms. When the manager came with the list, on 
 which he had specified what he needed, and for 
 which he must necessarily have the money that day 
 or the next — as corn, malt, wood, butcher's-meat, 
 vegetables, butter, eggs, milk, candles, stating also 
 that he owed this sum and. that, which must now be 
 paid, and they had nothing towards it, or so little, 
 that it would by no means suffice, nor knew be where 
 they could get anything, but must depend upon God 
 to bestow something upon them — certainly, unless 
 they possessed a firm faith in God, their hands and 
 feet would turn cold, and they would think they 
 should be obliged to abandon the whole, and run 
 away from it altogether. But now it is an easy 
 matter to write censures in a person's study, upon 
 the accounts respecting the orphan-house. . . . 
 
 " At the commencement of the work, and even after 
 it had been carried on for some years, unbelief every 
 where exclaimed, ' The work cannot succeed, because 
 there are no means for continuing it ; the building 
 cannot be completed, because every Saturday there 
 is scarcely so much on hand as suffices to pay the 
 labourers' wages for the week ; there is no certainty, 
 though people at the commencement, when it was 
 something new, had contributed so much to it, that 
 this would always be the case in future ; and although 
 the house might be built, yet where are the funds 
 for subsequently maintaining the people in it? the 
 undertaking cannot prosper, because it possesses 
 nothing fixed, nor any certain fund.' 1 
 
 1 Franke elsewhere replies to this particular objection, and says, 
 " Is not God certainly sufficient ? or do they wish that God and mam- 
 N 2 
 
180 ERECTION OF THE ORPHAN-HOUSE. 
 
 " Such, and much of the same kind, was the lan- 
 guage of unbelief at that time. But now that the 
 great God, the omnipotent ruler of heaven and earth, 
 has so manifestly and openly assisted this establish- 
 ment, accomplished the erection of the house, main- 
 tains those that reside in it, and in one word, has 
 carried forward the work from such a small com- 
 mencement to its present extent, and, during the 
 whole of this period, has never suffered it to want 
 any thing needful ; we therefore reasonably ascribe 
 it all by no means to our own understanding and 
 ability, but give God the glory, and render thanks, 
 honour, and praise to his special providence, which 
 we daily experience : — unbelief changes its tone, 
 and now affirms that it is not the work of God, but 
 that there were sufficient human means, &c. 
 
 " From hence, both friends and foes may perceive 
 how my heart stands affected towards God, amidst 
 all the opinions and judgments of the world respect- 
 ing the work ; and that I rely upon his grace, mercy, 
 and love, that he will not confine himself to the 
 blessings already bestowed, but will grant even a 
 more abundant blessing in future, so that every one 
 may be able to perceive and acknowledge, that he is 
 not put to shame, who commences his undertakings 
 in and with God, and relies upon his infinite power, 
 love, and faithfulness." 
 
 It was not, however, merely the envious party 
 amongst the clergy, which depreciated the orphan- 
 house and its founder ; but the voice of unbelief and 
 ingratitude elevated itself from all ranks, even in 
 
 mon should strive together to shew which may be best depended 
 upon ? Is not heaven more sure than worldly property, on which they 
 rely with so much confidence ? " 
 
ERECTION OF THE ORPHAN-HOUSE. 181 
 
 Franke's immediate vicinity, from the very com- 
 mencement of the work till the death of its founder. 1 
 It was said, that the orphan-house was much too 
 expensive and extensive ; to which Franke replied, 
 ' I must know best how large a house I require, in 
 order to regulate the work in a proper manner. But 
 know this, that when God has once built this house, 
 he will still be as rich and as able as he was before, 
 to provide for the poor, that will reside in it.' Ano- 
 ther objection was, ' When once the sumptuous 
 edifice is erected, its inhabitants will not have suffi- 
 cient to eat and drink ' ; (they have never been in 
 want.) Further: ' It is intended that after Franke's 
 death, a part of the property of the orphan-house and 
 buildings shall devolve upon his heirs.' 
 
 The facts have proved the falsity of this assertion, 
 Franke himself says, " If any one is so foolish as to 
 suppose that I seek my own advantage in it, and 
 derive temporal benefit from it, I can only excuse 
 his groundless suspicions, by supposing he knows 
 nothing of the trials I have endured in it, and have 
 still to expect ; but especially, that in faith in the 
 living God, I have found greater riches for myself 
 and my family, than kings and emperors could have 
 bestowed upon me. For God has taught me duly 
 to understand that passage in the light of faith, ' He 
 that spared not his own Son, but freely gave him up 
 for us all — how shall he not with him also freely give 
 us all things?' (Rom. viii. 32.) and, 'the Levites shall 
 
 1 This was also the reason why, in the year 1/00, an electoral com- 
 mission was appointed to examine, on the spot, the new institution, 
 on which occasion Franke was fully justified. The subsequent 
 attempts in 1?1 1 and till the year 1/13, to render Franke and his insti- 
 tutions suspected at court, ended also in the disgrace of the calum- 
 niators. 
 
182 ERECTION OF THE ORPHAN-HOUSE. 
 
 have no part nor inheritance with their brethren ; 
 for the Lord is their inheritance, as the Lord thy 
 God promised him.' (Deut. x. 9.)" 
 
 Again — It was objected, that ' Franke, in attend- 
 ing to the erection of the orphan-house, neglected 
 the incumbent duties of his vocation, and his own 
 growth in religion.' This could be asserted only by 
 one who was unacquainted with Franke's fidelity 
 in all his official duties, and was not aware that the 
 best increase in godliness and spirituality is the 
 result of a Christian deportment. 
 
 Another objection was — ' The orphan children had 
 such food set before them, that even the dogs could not 
 have worse.' A scandalous calumny, arising partly 
 from the abominable ingratitude of those who had 
 themselves enjoyed the benefits of the orphan-house. 
 
 Further — ' The work had been begun in faith, but 
 now, since there was a fund in hand, faith was no 
 longer exercised.' Franks never laid by his money 
 to form a capital, nor was he able to do so. 
 
 Again — ' Franke appropriated many thousand dol- 
 lars to himself.' He never took a groschen of it. 
 
 Lastly — ' The pope, the papists, anabaptists, and 
 fanatics sent him the money.' Whereas it was sent 
 by pious protestants. 
 
 However much Franke had to struggle with want, 
 yet people still thought the house was always full 
 of money. The poor therefore, from far and near, 
 came and assailed him, often in the most importunate 
 manner, to receive them ; and if he were unable to 
 do so, they vilified him. Nay, in the midst of his 
 severest trials, when distress surrounded him on 
 every side, persons applied to him for ten, twenty, 
 a hundred, nay, even for a thousand, and sometimes 
 
ERECTION OF THE ORPHAN-HOUSE. 1S3 
 
 several thousand dollars ; and when he assured 
 them that he could not possibly furnish them, he 
 was termed uncharitable, unmerciful, and not a man 
 of such powerful faith as was supposed. Without 
 any previous announcement, poor people, children, 
 scholars, and students in abundance were sent to 
 him, and if any needy person in Halle was spoken 
 of — no one was to blame but Franke, for he ought 
 reasonably to provide for him ; and such back- 
 bitings, such partial and premature judgments, such 
 lies and calumnies, were able to find admission, even 
 amongst those who were regarded as pious, and were 
 disseminated also by those who, by so doing, were 
 guilty of the basest ingratitude towards Franke ! 
 This must have pained him the more deeply ; yet it 
 was unable to confuse him : he only admonished his 
 adversaries not to judge before the time, when the 
 Lord would come to render unto every one according 
 to his work, and when every one's work woulo! be 
 made manifest. Even in the evil which was done 
 him, he recognized a divine direction towards a good 
 end. " I can say with truth," says he, " that the 
 more the work is vilified by many, both in word and 
 writing — the more are the well-disposed — who, by 
 personal inspection, have been fully convinced of the 
 contrary — excited to favour the work ; so that even 
 adversaries and calumniators must serve against their 
 will, to promote it." 
 
 The work, which God, by his servant Franke, 
 founded and established in Halle, never perished in 
 the storms of the times ; l a numerous host of faithful 
 
 1 Franks was once asked, ' why he had built the orphan-house out 
 of the gates, and not within the city walls ; for if once an enemy came 
 before the place, it would be exposed to the first attack.' His reply 
 
184 ERECTION OF THE ORPHAN-HOUSE. 
 
 witnesses for Jesus Christ, who thankfully acknow- 
 ledged the spirit that produced it, have come forth 
 from its walls ; and if men could be silent, the very 
 stones would cry out. 
 
 was, " If the skies fall upon us, we shall all be killed ; but if the case 
 you mention should occur, we will see whether the city will protect 
 the orphan-house, or the orphan-house the city." 
 
CHAPTER VII. 
 
 Franki's Method of Instruction. — Labours in behalf of 
 the Bible and Missionary Cause. — Journies. — Do- 
 mestic Life. — Decease. — Concluding Observations. 
 
 After becoming 1 acquainted with Franke as the 
 founder of an extensive institution for the instruc- 
 tion of the young, we naturally inquire upon what 
 principles he acted in the capacity of preceptor. 
 But it would carry us too far, were we to enter into 
 particulars, for which the reader is referred to Franke's 
 own writings on the subject, and to those of a modern 
 date, which treat of him in that capacity ; and we 
 therefore limit ourselves at present », the chief maxim 
 of Franke's plan of tuition, which Cv.uld not pos- 
 sibly be any other than that, with which the spirit 
 pervading the whole of Franke's life and conduct, 
 hitherto described, will have already made us ac- 
 quainted. 
 
 His principal attention was directed to the reli- 
 gious and moral education of the young. "The 
 chief object," says he, "in all these schools, is, that 
 the children may be instructed, above all things, in 
 the vital knowledge of God and Christ, and be initi- 
 ated into the principles of true religion." And in 
 
186 PLAN OF INSTRUCTION. 
 
 another place—" the chief object in view, and to 
 which all the rest tends, consists in duly instructing 
 the youths intrusted to us, not only in carefully im- 
 pressing upon them the fundamental principles of 
 religion, the knowledge of God and themselves, and 
 how they ought to come to the Father, through Christ 
 — but also how they may be incited to the real exer- 
 cise of the doctrines thus apprehended, by constant 
 admonitions and good examples, 1 which have gene- 
 rally the greatest effect upon the young, and impress 
 themselves the most durably upon the mind." 2 
 
 But he speaks the most copiously respecting the 
 chief maxim, in his method of tuition, in a work 
 entitled, " On bringing up the young to godliness 
 and christian prudence." Amongst other things he 
 particularly exhorts, that " the reading of the Holy 
 Scriptures should be commenced with the children 
 as early as possible, that they might so much the 
 sooner be instructed in the way of salvation from 
 the Holy Scriptures themselves. ... At the same time, 
 care must be taken, that the children do not make an 
 opus operatum of the reading of the Bible, or imagine 
 
 1 Franke had the more reason to expect he should be able to obtain 
 many piously-disposed teachers for his schools, since he selected them 
 from the students who were formed under the superintendence of him- 
 self and his like-minded colleagues. 
 
 2 " It may be justly affirmed."— says Dr. Knapp,— " that Franke's 
 schools have far exceeded the generality of those existing in Germany 
 at the commencement of the eighteenth century, even with respect to 
 the learned and scientific instruction of their pupils." 
 
 " It is good and laudable,"— observes Franks, — "that the original 
 languages are studied, although not sufficiently, nor with due dili- 
 gence, at schools and universities. But care ought to be taken not to 
 stop short in the knowledge of languages and philology, but that the 
 thing itself, which is proposed to us in the word of God, may be d un- 
 recognized, for which purpose God ought to be called upon for the en- 
 lightening influences of his Holy Spirit." 
 
PLAN OF INSTRUCTION. 187 
 
 that it is enough to have become acquainted with 
 the outward letter of Scripture ; but they must be 
 continually examined, whether they manifest the 
 fruits of it in their whole lives ; and when it is found 
 that the contrary is the case, they must be most dili- 
 gently reminded, to use the Holy Scriptures as a 
 rule and standard of their faith and life ; and those 
 things in which their conduct departs from it, must 
 be pointed out to them. Especially Christ must be 
 shewn to them from the Holy Scriptures, as being 
 the perfect atonement for our sins, and the perfect 
 pattern or example, according to which we have 
 to regulate our whole lives. This must be frequently 
 brought before them in an affecting manner, and with 
 kindness and meekness, that they themselves may 
 feel incited continually to bear, in their memories and 
 their hearts, the perfect image of the Lord Jesus ; 
 how he is-made of God unto them, wisdom, righteous- 
 ness, sanctification, and redemption." ] 
 
 It may be naturally expected, that Franke also 
 urgently recommended that children should be taught 
 to pray of themselves. In that part of his book, 
 where he treats of training up children to true wis- 
 dom, he fixes it as a principle, that " all wisdom, 
 
 1 Franke published in i;09forthe benefit of the young, "A short 
 extract from the introduction to the study of the Holy Scriptures, in 
 question and answer." He says in his preface to it, " Dearly beloved 
 children. ... If you learn the Scriptures diligently from your youth up, 
 they will teach you the way of salvation, through faith in Christ 
 Jesus. It would give me much pleasure, if you were very fond of 
 the word of God, and perused it gladly. Believe me, dear children, 
 that no one is so miserable as he, who has no fixed piinciple in his 
 heart from the word of God. On the contrary, though you had nothing 
 all your life but God and his word, and clung to it with your whole 
 heart, you would be the happiest of mortals ; for every thing else 
 that is in the world, has no stability ; but God and his word endure for 
 ever." 
 
188 PLAN OF INSTRUCTION. 
 
 whatever name it may have, must have the glory of 
 God for its end and aim, and must use all things 
 for the attainment of this sacred object. When it 
 seeks any thing else, or brings any thing into 
 competition with it, it is rather to be termed false- 
 hood, deception, hypocrisy, and cunning, than real 
 wisdom." 
 
 In order how to instruct the young to co-operate in 
 promoting the chief object he had in view in their 
 education, when out of school, Franke gratuitously 
 distributed amongst them religious tracts, chiefly 
 written by himself, which appeared about this period, 
 four times a year, after every public examination of 
 the scholars. Amongst these was also his sermon on 
 Deut. v. 29. From which we extract the following 
 passages : — 
 
 " Listen to me, therefore, my dear children, yea 
 attend, ye little ones, and incline your ear to hear 
 the word of God to you. Now, now, whilst your 
 hearts are still unseduced, be careful to cleave to 
 God with an undefiled heart ; beg of God now, that 
 he would implant faith in the Lord Jesus Christ, and 
 love to him, in your hearts, and that he would give 
 each of you an obedient, humble, chaste, and pure 
 heart ; entreat him now so deeply to impress and 
 pervade your hearts with his fear, that you may keep 
 all his commandments all your life Jong, and not 
 love your own life so much as the doing of his will. 
 Oh take this now deeply to heart ! 
 
 "Listen! my dear young friends, and observe what 
 I say ; it is the cause of God's dreadful displeasure, 
 when in your youthful years you do not fear the 
 Lord, but yield your hearts to the lusts of the flesh, 
 and set your affections on the things of this world. 
 
PLAN OF INSTRUCTION. 189 
 
 You do not at present think so, but suppose it will 
 cause you great pleasure when you can live as you 
 list, in all the perverseness and petulance of youth ; 
 but you will at length find the case to be very differ- 
 ent, and be conscious what grief and sorrow of heart 
 is occasioned by so shamefully forgetting the Lord 
 your God in your youth, and not fearing him. 
 
 " Take heed, therefore, that you turn unto God 
 with all your heart, become truly united to Christ 
 by faith, and temples ©f the Holy Spirit. For you 
 will thus lay a firm foundation for your future wel- 
 fare, and eventually praise God for what has now 
 been said to you, if you only receive it, and betake 
 yourselves to the good and right way, in deed and in 
 truth." 
 
 Several of the tracts thus distributed after the 
 quarterly examinations, were exclusively intended 
 for the young. Thus, for instance-, one which ap- 
 peared in 1706, entitled " Pbilotheia, or love to 
 God ; " in which he first of all describes to the chil- 
 dren, love to God as their chief and most incumbent 
 duty. He then continues, " I imagine to myself, my 
 beloved children, that you ask me, ' What is love to 
 God ? For we cannot obey the admonition, if we do 
 not kuow what it really is to which we are admon- 
 ished.' To this I reply, ' Love to God is a thing 
 which a person must himself taste and experience in 
 his heart, in order rightly to know what it is. Hence, 
 although one may describe to a person, what love to 
 God is — yet he cannot duly and salutarily under- 
 stand it as he ought, unless his heart be really in- 
 flamed with love to God/ 
 
 " But perhaps you think, ' Can you then give us 
 no description whatever of that love, with which we 
 
190 PLAN OF INSTRUCTION. 
 
 ought to love God ? ' I answer, ' Yes ; some descrip- 
 tion may be given of it ; but experience is requisite 
 duly to understand the description. When I tell 
 you that love to God is that real angelic sweetness, 
 which entirely fills the heart, you cannot understand 
 me, till God gives you to taste a drop of this sweet- 
 ness ; but if you had only tasted a single drop of it, 
 your eyes would become as bright and clear as those 
 of Jonathan, (1 Sam. xiv. 2 ;) so that you would see 
 and know what love to God is. 
 
 " ' This love to God is a fruit of the Holy Spirit, 
 by which we regard God as our supreme good, feel 
 a cordial desire after him, seek our joy and sole 
 delight in him, endeavour to please him alone, and 
 long to be more intimately united with him, and 
 cleave continually to him, that we may become, as it 
 were, one heart and soul, and as the scriptures ex- 
 press it, one spirit with him.' 
 
 " See, my dear children, that you have now such a 
 description of it, as is suitable for the present life ; 
 for in heaven — if you abide in Christ and thus attain 
 to it — no description will be requisite. Duly con- 
 sider this description of it, and you will perceive 
 what an extremely excellent thing love to God is; 
 yes, you will then at the same time understand how 
 very different it is from the love of self and the 
 world. 
 
 •' ' But,' say you, ' how may we attain to this love 
 to God ?'. . ..I answer, ' God's love towards you is a 
 precious root, from which your love to God must 
 shoot forth ; and God has manifested his love towards 
 us, in sending his only begotten Son into the world, 
 that we might live through him. '....But in order 
 duly to consider how God has thus loved us, so as 
 
PLAN OF INSTRUCTION. 191 
 
 not to spare his only begotten Son, but freely to give 
 him up for us all, (Rom. viii. 32,) you have the 
 desired opportunity, particularly at this season of 
 the year, which, from ancient times, has been set 
 apart for the consideration of the sufferings of Christ, 
 and for publicly expounding and discussing the 
 history of the passion ; although opportunity for this 
 purpose is never wanting, since the whole year 
 through, it is explained to you, how Jesus, who was 
 crucified, is your wisdom, righteousness, sanctifica- 
 tion, and redemption ; so that in this pure and clear 
 mirror, you may continually study and learn to know 
 the supreme love of God, if you do not yourselves 
 turn away your hearts, and thus continue in dark- 
 ness by your own fault. For this know most assur- 
 edly, that if you keep the eyes of your mind con- 
 stantly fixed upon this mirror, the crucified Jesus — 
 it will so clearly reveal to you the love of God to- 
 wards you, that you will feel greatly ashamed at 
 having ever, much more at having frequently, offend- 
 ed such a kind and gracious father, and that you 
 have not loved him in return, from your earliest in- 
 fancy, with a most cordial and ardent affection. 
 
 " Whatever good God will do to you in time and 
 eternity, will be revealed to you in this spotless 
 mirror. For in Christ we learn to know God, and 
 blessed are those who learn to know him in Christ, 
 as love itself. For by means of such knowledge, I 
 tell you once more, love to God is excited in the 
 heart. 
 
 "However, my dear children, always remember, 
 that you cannot attain to the love of God, either by 
 your own strength and ability, or by a mere outward 
 study of the word of God, or solely by meditating 
 
192 PLAN OF INSTRUCTION. 
 
 upon divine truth. It is necessary for this purpose, 
 that you heartily humble yourselves before God, and 
 entreat him with all earnestness to bless his word, 
 and to grant you his Holy Spirit. For it is the 
 Holy Spirit's peculiar work, to shed abroad the love 
 of God in the heart, and to produce love to God in 
 believers, so that they are enabled to call God, Abba, 
 dear Father! —that is, he produces both a cordial 
 love, and a very childlike confidence in God as the 
 individual's dear Father in Jesus Christ. 
 
 "' But you perhaps may suppose, that love to God 
 is a thing which consists only in some good emotion, 
 which is once felt, or that we possess it if we only 
 feel a transitory devotion during prayer, after which 
 we continue to live in sin as before. Oh no, my 
 dear children ! love to God is something durable 
 and permanent, and consists rather in the power of 
 active obedience, stedfastness of progress in the way 
 of righteousness, and in true patience and resigna- 
 tion amidst all inward and outward sufferings, than 
 in sweet emotions. For God is wont to grant his 
 children these, only occasionally ; that by such 
 sweetnesses he may allure them, and cause them to 
 believe with the greater certainty, that he is their 
 dear Father, and that they are his beloved children, 
 and that in seasons of affliction they may supplicate 
 him the more confidently, as children an affectionate 
 parent. 
 
 "* Now observe this well, my dearly-beloved chil- 
 dren ! When you are obedient to your parents and 
 teachers — when you associate not with the bad, but 
 with the pious — when you love truth in all your 
 words and works — when you are not slothful in that 
 which is incumbent upon you to perform— when you 
 
PLAN OF INSTRUCTION-. 193 
 
 take delight and pleasure in the word of God — when 
 you pray, not merely outwardly, but would gladly 
 converse without ceasing with God in your hearts — 
 are not envious, nor quarrelsome, nor self-willed 
 with each other— possess heart-felt affection, even 
 towards those who offend you, and pray earnestly for 
 them — are unwilling to hear your own praise, but 
 gladly suffer yourselves to be reminded of your faults, 
 and seek to amend them with all diligence — I say, 
 when such is the case with you, and when in all 
 your deportment you manifest yourself thus— you 
 may take it as a sure sign, that you possess real love 
 to God in your hearts. But do not on any account 
 trust to your hearts, nor persuade yourselves that 
 you love God as long as you do not exemplify the 
 things I have now pointed out. And even if all of 
 them were exhibited in you, yet know that you must 
 never depend upon yourselves, nor think yourselves 
 secure. For you may again lose the little spark, 
 which God may have enkindled within you, more 
 easily than you suppose, unless you watch and pray. 
 I therefore exhort you, if the love of God has been 
 awakened in you by his grace, that you also seek 
 daily to grow and increase in it. . . . 
 
 •' The great love of God, wherewith he has loved 
 you in Christ Jesus, must be meditated upon by you 
 more and more, and his unspeakable love be ever 
 more inwardly and ardently apprehended by your 
 hearts in constant prayer to God. . . . and the more 
 you perceive that God has granted you his whole 
 heart, (that is, his own Son,) the more will you wish 
 and desire to present your whole heart to your dear 
 and heavenly Father, and that you may never more 
 offend him. 
 
 o 
 
J 04 PLAN OF INSTRUCTION. 
 
 " But whenever you perceive, that your deceitful 
 heart inclines to seek again an empty pleasure and 
 gratification in this or that created object, you must 
 very ardently sigh, like dear children, to your heaven- 
 ly Father, and heartily entreat him for the assistance 
 of his good and holy Spirit. The latter will then 
 strengthen you to oppose the evil propensity, and to 
 resist sin, so that it may not reign over you, but be 
 subdued under you. For when you suffer it to rule 
 in you, the love of God cannot remain with you. 
 But if, when assailed by it, you overcome it by the 
 power of the Holy Spirit, which you have entreated 
 of God, it cannot hinder you from growing and in- 
 creasing incessantly in the precious love of God. . . . 
 
 " In conclusion, I address you in particular, who 
 are the foremost in age and stature amongst our 
 pupils. For you might possibly suppose, that be- 
 cause this exhortation is addressed to children, it has 
 no reference to you, since you imagine, that you have 
 put away childish things. Be it far from you to sup- 
 pose such a thing, and that this address is put into 
 your hands merely to weary you. Know yon not 
 what Christ says? * Verily I say unto you, unless 
 ye be converted and become as little children, ye 
 cannot enter into the kingdom of heaven. Therefore 
 whosoever shall humble himself as this little child, is 
 the greatest in the kingdom of heaven/ (Matt, xviii. 
 3, 4.) Remember this, and examine yourselves, 
 whether you are thus converted, and become, in 
 humility and lowliness of heart, as little as the chil- 
 dren. If this is not the case, (which I fear is but too 
 true with respect to many of you,) delay it no longer. 
 For the older you grow, the more unlit you will be 
 for the kingdom of God, if you continue in your 
 
PLAN OF INSTRUCTION. 195 
 
 sins ; for by habit, sin obtains increasing power 
 over you. . . . 
 
 " And do not imagine that your learning will be 
 of any avail to you, if you do not love God. For of 
 what use is it, when you learn ever so much of out- 
 ward languages and sciences, and yet neglect this 
 best kind of wisdom — the love of God ? On the con- 
 trary, when you have this dwelling in your hearts, 
 all study will be sweet and lovely to you, you will 
 then direct it to its proper aim, and it will eventually 
 yield glorious fruit, over which the church of the 
 living God will rejoice, and which will also cause 
 you pleasure and delight, even in eternity. 
 
 " May Jesus Christ, the only begotten and beloved 
 child of God, look with love and compassion on the 
 hearts of all of you, the great as well as the small ; 
 purify them by faith, sanctify them by his Spirit, and 
 render them truly chaste in obedience to the truth 
 and in the love of God. This will be my joy, not 
 only in this mortal tabernacle, but especially also in 
 the great day of our Lord Jesus Christ. O that I 
 might then be able to say to the Lord, concerning you 
 all that are now present, as well as those that have 
 been before you, and shall come after you, to par- 
 take in like manner of that pasture on which you 
 have been fed, as the lambs of Christ, — ' Here am I, 
 and the children thou hast given me!' He is your 
 Lord, and has redeemed you by his sacred and 
 precious blood. I commend you to the arms of his 
 love, and to his unutterable mercy." 
 
 Franke, being aware how much example operates, 
 especially on the hearts of children, published in 
 1708, a remarkable little work, containing the life of 
 a highly-favoured, but early-deceased child, Christi- 
 
196 PLAN OF INSTRUCTION. 
 
 lieb Leberecht Von Exter, of Zerbst, who died in 
 his tenth year, together with a tract begun by him 
 "On true religion" and his "letters and hymns, 
 made public to the praise of God, and for general 
 christian edification, but particularly of the young." 
 
 Franke was well aware that this little book would 
 not please the world ; he foresaw that his enemies 
 would bitterly censure him for it, as proved to be the 
 case ; but he did not suffer this consideration to 
 deter him from publishing the work. In the dedi- 
 cation, he observes, " this is not the life of a great 
 man in the world, but of a child, and of one who 
 is not celebrated on account of any worldly and ex- 
 ternal advantages which he possessed above others, 
 but on account of his godliness. The meditations 
 are likewise not those of a man, who by means of 
 many years' application, labour, and experience has 
 at length attained to a singular degree of learning, 
 but of a child, who regarded the love of Christ as 
 surpassing knowledge, who in his simplicity has 
 written on true religion as his heart impelled him, 
 who never learnt to write letters by the rules of art, 
 and only wrote down in an occasional letter that 
 which he recognized as needful and useful ; and 
 who, finally, had never studied poesy, but sometimes 
 formed the good thoughts which God granted him, 
 into a hymn in order to cheer his heart. 
 
 " These are certainly things which present no 
 specious appearance to the eye of the world, and 
 because they regard only a child, and proceed from 
 a child, the world will probably regard them only as 
 childish things, and consequently deserving of ail 
 contempt.... But far be it from me to be ashamed 
 of publishing this little work under the sanction of 
 
PLAN OF INSTRUCTION. 197 
 
 my name !. . . . Be it known that I care not, whatever 
 opinions may be passed upon it. All such opinions, 
 which do not flow from the Spirit of Christ, I will 
 easily shake oft" from me, by the grace of God, as 
 useless dust; but the blessing and edification, which 
 may proceed from this little book which I now 
 publish, I will take with me, with the help of God, 
 to that world, whither little Exter has preceded me, 
 and there it shall remain for ever and ever, to the 
 praise and glory of God. Those, however, who will 
 not seek their edification in it, but only a cause of 
 dispute — whether they praise or blame, is all one to 
 me ; I shall never be able to please them, as long as 
 I seek to please the Lord Christ, whom I serve." 
 
 " When the example of this dear child is read by 
 other children, many of them, as I hope, by divine 
 grace, will come to reflection, and say within them- 
 selves, ' See, this child has turned to God with such 
 earnestness ; he has received such a living faith from 
 God ; he has loved the Saviour so dearly ; he studied 
 the word of God so diligently and willingly; he 
 prayed so devoutly ; God granted him such under- 
 standing, and extensive knowledge of his truth; he 
 was so gentle, quiet, obedient, patient, humble, sted- 
 fast, and faithful even unto death, and had such a 
 blessed and happy end ! God will also not deny me 
 his grace and gifts, if I pray to him for them, — gladly 
 hear and learn his word, and obey good admonitions. 
 I will take his life as a pattern for myself, and beseech 
 the Lord Jesus to fill me also with his grace and 
 love, as he did this child!" These good and divine 
 emotions, which will be excited in many children 
 by the perusal of this book, may God graciously 
 bless, so that they may gain strength, and thus the 
 
198 EXERTIONS IN THE BIBLE AND MISSIONARY CAUSE. 
 
 dear departed child, by his good doctrines and ex- 
 ample, draw many other children after him, that they 
 may eternally rejoice together in heaven." 
 
 It is scarcely possible to conceive of a true Chris- 
 tian, who does not possess a holy zeal to labour as 
 much as lies in his power for the dissemination of 
 that book, in which he has found his greatest trea- 
 sure, and who does not cordially participate in the 
 efforts of the age in which he lives, to cause the gos- 
 pel of Christ to be preached to those who are still 
 sitting in darkness and in the shadow of death. This 
 interest and this zeal we also observe manifesting 
 themselves in Franke. 
 
 Charles Hildebrand, baron of Canstein, a like- 
 minded friend of Franke's, and of the same age, was 
 the founder of an institution, which had for its object 
 the sale of the bible at an extremely low price, and 
 thus rendering it possible for the poor to obtain it. 
 This bible institution, which celebrated its centenary 
 in 1812, not only entered into close connection with 
 the orphan-house immediately after its commence- 
 ment, when Franke warmly espoused the plan of his 
 friend, without either Franke himself or the orphan- 
 house deriving the smallest advantage from it ; but 
 after Canstein's decease in 1719, Franke, in obe- 
 dience to the will of the founder, joyfully undertook 
 the management of the institution, notwithstanding 
 the multitude of his official and other duties, and 
 continued it till his death. A short time previous to 
 that event, he was enabled to plan the erection of a 
 spacious and massive building for it, within the range 
 of the orphan-house, and see its foundations laid. 
 Long before undertaking the management of the 
 
ESTABLISHMENT OF A MISSIONARY INSTITUTION. 199 
 
 Canstein printing-offices, Franke, who laboured un- 
 weariedly for the kingdom of God, had also begun, 
 with equal zeal, to be active in the missionary cause. 
 The pious Frederic IV, king of Denmark, after con- 
 sulting with Dr. Lutken, his court chaplain, founded, 
 in 1705, a college at Copenhagen for sending out 
 missionaries to his territories in the East Indies, and 
 applied to Franke, requesting him to select some 
 able men for this purpose from the number of young 
 divines either brought up by him, or from amongst 
 such as were well known to him. Franke chose for 
 the first missionaries, Henry Pliitschau, and Bartho- 
 mew Ziegenbalg, who reached the piace of their des- 
 tination on the coast of Malabar in 1706, and the 
 result justified his choice. After that time, he la- 
 boured for twenty-two years in the cause of missions 
 until his decease. He collected and transmitted the 
 contributions made in Halle for the mission, carried 
 on a correspondence with the missionaries, to whom 
 he was also serviceable in procuring a complete 
 Malabar printing-press, and superintended the peri- 
 odical publication of the intelligence received from 
 them. This was the commencement of the " History 
 of evangelical missions in the East for the conver- 
 sion of the heathen,'' still continued to be published 
 in Halle. As long as he lived, he generally selected 
 the missionaries that were required, and by this very 
 circumstance, he proved such a blessing to that 
 cause, since the whole result of missionary opera- 
 tions depends greatly upon the character of the 
 missionaries, and Franke's principles and turn of 
 mind were a pledge, that such only would be selected 
 by him, as might labour amongst the heathen with a 
 real blessing. 
 
200 EXERTIONS IN THE CAUSE OF MISSIONS. 
 
 The wished-for progress, and the solicitude he ex- 
 emplified for the mission to the heathens, 1 afforded 
 him, in the last months of his life, peculiar plea- 
 sure and gratification. Respecting this, he writes in 
 a letter, which will be referred to in the sequel, after 
 mentioning with what liberty he had frequently en- 
 treated God in the open air, and said, " Lord, give 
 me children as the dew from the womb of the morn- 
 ing, as the sand on the sea-shore, as the stars in the 
 heavens, which cannot be numbered ! What shall I 
 now say? ; ' adds he. "God has so graciously re- 
 garded my child-like and believing prayer ; for I 
 should be no longer able to reckon up the number of 
 those, who have themselves assured me, that they 
 were indebted for their salvation to the word which 
 had proceeded out of my mouth, not only in Ger- 
 many, but perhaps even to a still greater extent in 
 other countries ; to which must also be added the 
 work of conversion amongst the heathen, in which 
 it has pleased God to make use of me as an instru- 
 ment ; of which some pious individuals have spoken, 
 as if they regarded the heathen converts as my chil- 
 dren, since they were converted to Christ by my 
 spiritual sons, whom I sent to India. But who am I, 
 that God should shew such mercy to one so insigni- 
 ficant, and that he should still continue to do so ! " 
 
 Although Franke had no opportunity of taking 
 any prominent part in the conversion of the Jews ; 
 yet a remarkable sermon which he preached in 1714. 
 on the occasion of the baptism of one of them in 
 
 1 By which he by no means overlooked the providing for distressed 
 Christian brethren in foreign parts ; and amongst other acts of 
 beneficence, assisted a school with money and books, which Swedish 
 prisoners in Siberia had founded, after the pattern of his own institu- 
 tions. 
 
franke's journies. 201 
 
 the church at Glaucha, on Luke ii. 22— 32, 1 the sub- 
 ject of which was ' Jesus Christ, the light of the 
 heathen and the glory of Israel,' shows us how im- 
 portant and cheering such days were to him, when 
 individuals from amongst that people were brought 
 by his co-operation to the knowledge of Christ. 
 
 In the consideration of Franke's labours in Halle, 
 we must not overlook the period spent in the con- 
 siderable journies he undertook, in which also he 
 did not lose sight of the great object of his life. 
 
 In August, 1698, he travelled to Berlin, accom- 
 panied by his dear friend Elers, which, though one of 
 his shorter journies, was not only very much blessed 
 to him, from the circumstance of residing with Dr. 
 Spener whilst there, but was also productive of 
 many advantageous results to his institutions. He 
 also expounded whilst there, as he says in a letter 
 to the crown prince, afterwards Frederick William I, 
 in 1711,* at the request of some individuals, the 
 Epistle to the Colossians, for some hours every week. 
 He expressly remarks in that letter, that not the 
 smallest disturbance had occurred, and then adds, 
 " This affair abstractedly considered, your Royal 
 Highness, according to the good understanding in- 
 herent in you, will acknowledge to be good and laud- 
 
 * This sermon also contains a passing but serious warning against 
 certain fanatical excrescences, which had begun to manifest them- 
 selves in some individuals. Respecting this, he remarks, " I warn at 
 the same time ever}- one not to be presumptuous in these things, nor to 
 sin against the persons of whom we are now speaking, by reviling 
 and calumniating them, by which no good is effected ; for by so 
 doing the individual would also prove, that he was no child of God 
 himself, but only an instrument of the wicked one. 
 
 2 This letter was occasioned by some malicious insinuations, which 
 FranWs adversaries had communicated to the Crown Prince. 
 
202 franke's journies. 
 
 able ; and that it is from mere malice, that such-like 
 things, which are well-pleasing to God, are branded 
 with the hateful appellation of prohibited conven- 
 ticles ; considering also that His Majesty is only de- 
 sirous of restraining outrages, but not the edification 
 of others, afforded by regularly-appointed preachers, 
 either publicly or privately." 
 
 The extraordinary activity in which Franke lived, 1 
 which called forth the unceasing exertions of his 
 powers of body and mind, began, in 1705, to manifest 
 such a prejudicial influence upon his health, which was 
 otherwise very good, that the physicians were appre- 
 hensive of the worst results. The news of his friend 
 Spener's decease, who had acted like a father to him, 
 on the 5th February of that year, naturally operated 
 the more painfully upon him; and the physicians 
 saw no other remedy, than his entire withdrawment 
 for a period from his wonted activity, in which 
 scarcely a moment was left him for recreation. In 
 the spring of 1705, therefore, he commenced a three 
 months journey, again accompanied by his friend 
 Elers, and travelled through Halberstadt, Bruns- 
 wick, and Hanover, to Westphalia, and from thence 
 to Holland, where he visited the most celebrated 
 towns, particularly Utrecht, Amsterdam, Rotterdam, 
 and the Hague. By means of his frequent preaching 
 upon the way, he was the cause of the awakening 
 
 1 " On rising early," — says he,—" I reflect that all jny previous 
 days have departed into eternity, and that I have, therefore, to forget 
 them ; but that with the present day, I must make a real new begin- 
 ning, in order to spend it as the first and the last— as the first, that a 
 new and vigorous power maybe excited in me, for the accomplish- 
 ment of the Lord's work ; and as the last, that it may seem to me, as 
 if afterwards there was no time remaining to retrieve what 1 might 
 neglect on this day." 
 
franke's journies. 20S 
 
 and edification of many on his journey; even the 
 genuine impress of real religion, exemplified in his 
 personal appearance, divested many of their preju- 
 dices against him, and increased the number of his 
 friends, and the benefactors of his institutions. He 
 returned to Halle greatly invigorated. 
 
 The exequies of King Frederick the First were the 
 cause of Franke's second journey to Berlin, whither 
 he travelled in May, 1713, being deputed, on that 
 occasion, by the university of Halle. During the 
 three weeks he remained in Berlin on this occasion, 
 he successfully influenced the new monarch in favor 
 of his institutions and the university; and by a 
 sermon which he preached in the garrison church of 
 that city, when the King was unexpectedly present ; 
 he drew from him a confession alike honourable to 
 both, — " Franke is a good man/' said the King 
 aloud, in the presence of his court, " he tells every- 
 one the truth." 
 
 The longest, and perhaps the most important of all 
 Franke's journies, was that which he undertook in the 
 year 1717. The uncommon exertions of the prece- 
 ding year, in which the administration of the aca- 
 demical pro-rectorship had been added to all his 
 previous occupations, had again so much exhausted 
 him, that physicians and friends exhorted him to 
 take another long journey. He commenced it witli 
 the royal permission, in company with his son, his 
 faithful assistant, Neubauer, and his amanuensis, 
 Koppen, in August, 1707. On this occasion, he tra- 
 velled through Thuringia, Hesse, Franconia, and 
 Swabia ; and the towns Weimar, Erfurt, Gotha, 
 Eisenach, Marburg, Giessen, Frankfort, Idstein, 
 Usingen, Darmstadt, Wetzlar, Weilburg, Heidelberg, 
 
204 FRANKi's JOURNIES. 
 
 Heilbronn/Swabian-Hall, Stuttgard, Tubingen, Ulm, 
 Augsburg, Nordlingen, Anspach, Nuremberg, Alt- 
 dorf, Erlangen, and the Vogtland, indicate pretty 
 nearly his route. Crowds ran together everywhere 
 to see the man, who had drawn upon him the atten- 
 tion of the whole of Germany. He was met in many 
 places with the most unequivocal proofs of affection 
 and veneration, and people vied with each other in 
 manifesting, in the most obvious manner, their feel- 
 ings towards him. He was urgently entreated to 
 preach ; he was lodged at the public expense ; he 
 was forwarded from one place to another without 
 charge. In several places, however, his arrival was 
 contemplated as that of the most dangerous of men, 
 and was received with mistrust, and secret and open 
 dislike. But however opposite was the reception 
 which Franke met with in various places, he every- 
 where took his departure accompanied by the most 
 cordial good wishes. His word — spoken either in the 
 confidential circle, or within consecrated walls— his 
 purity, love, and humility, refuted the accusations 
 which had been spread against his doctrine and his 
 labours, gained him every heart, and changed wolves 
 into lambs. " If this be pietism " — it was said — 
 " we will also be pietists; for Christ and his apos- 
 tles were so too ! Is that the account of the orphan- 
 house at Halle — who would not heartily rejoice at 
 it!" The most striking circumstance of the kind, 
 was the change which took place in the sentiments 
 of the people of Ulm respecting Franke. The 
 preachers there were by no means inclined to lend 
 him their pulpits. Franke therefore was present 
 in the cathedral church only as a hearer. The 
 preacher imagined that this would be the case; 
 
franke's journies. 205 
 
 he therefore attacked the pietists of Halle in the 
 most violent language, and nothing more was want- 
 ing than to mention Franke's name, so clearly 
 did he describe his person. Franke sat exactly 
 opposite the pulpit, and listened to everything very 
 calmly and humbly. But the magistrates were very 
 apprehensive of what might be the result, if the King 
 of Prussia should be informed of, and resent this 
 public insult to his University of Halle, and one 
 of its most esteemed professors. Consultations were 
 held upon the most proper course to be pursued. At 
 length it was deemed best, respectfully and urgently 
 to entreat Franke to preach himself next Sunday in 
 the cathedral. He consented, and not the smallest 
 space remained unoccupied in the enormous edifice. 
 Franke preached on true faith in Jesus, and this was 
 enough entirely to change the sentiments of the 
 people. A grand dinner in honor of Franke was 
 given at the public expense, and the young people 
 of the city formed a procession by torch-light in 
 honor of him. 
 
 At length, on the 1st of April, 1718, Franke, who, 
 though absent, had constant connection with his 
 work, and his assistants at Halle, 1 arrived there 
 again, really invigorated as regarded his health ; and 
 the joy at receiving him again, after being so long 
 deprived of him, was only the greater and more 
 heartfelt. 
 
 1 The time occupied by Franke in travelling, though ostensibly de- 
 voted to his restoration, was any thing else than idly spent ; since he 
 had to preach so frequently, and a multitude of letters followed him 
 everywhere from so many places, as well as from Halle. During the 
 journey also, he pursued his constant practice of rising at four in the 
 morning, and after the first hours devoted to the calm exercise of de- 
 votion and prayer, he went forth cheerfully to the labours of the day, 
 which had, however, become a matter of necessity to him. 
 
20G franke's jourxies. 
 
 Amongst the shorter journies which Franke un- 
 dertook in the last years of his life, we only mention 
 two. When Duke Maurice of Saxe-Zeitz went over 
 from the Protestant to the Romish church— Franke 
 travelled to him in 1718, in consequence of an invi- 
 tation to that effect from the Duchess, accompanied 
 by Privy-councellor Von Griesheim, and, as stated 
 in the honorary memorial of the university, " con- 
 versed with His Serene Highness upon religion, and 
 the work of our eternal salvation, under God's gra- 
 cious assistance, with such success, that His High- 
 ness was sensibly touched in his conscience, and 
 soon after, by publicly receiving the sacrament at 
 Pegau, again professed himself to belong to the 
 Protestant church ; and, by an express, informed 
 the worthy man by letter, and with great satisfaction, 
 of the salutary effect of the conversation he had held 
 with him." A proof, not only that Franke, with all 
 his inclination to recognize the elements of the 
 Christian religion in the Romish church, and to love 
 pious Romanists as his brethren in the Lord, did not 
 mistake the advantages of the Protestant church ; 
 as also what a sure defence is such a religion as 
 Franke's, against going over to the Romish church. 
 
 The second journey we have to notice, was ano- 
 ther which he took to Berlin. In August 1719, Baron 
 Von Canstein, who resided there, felt his end ap- 
 proaching, longed ardently to converse with his faith- 
 ful friend Franke once more, and sent an express for 
 him to Halle. It arrived on the afternoon of the 16th 
 of August, and the same evening Franke set off in 
 haste. He reached Berlin on the ISth, and the next 
 day his friend expired, accompanied by his prayers 
 and his blessings. Von Canstein having made the 
 
franke's domestic life. 207 
 
 orphan-house his sole heir, the regulating of this 
 bequest caused Franke a month's residence in Berlin, 
 which was much blessed to his friends there, and 
 very acceptable to the king, who had a high esteem 
 for him. 
 
 Before we proceed to relate the closing period of 
 Franke's life, we must first cast a look upon his 
 domestic circumstances. 
 
 On the 4th of June 1694, after having previously 
 fervently implored the divine direction and blessing, 
 he married Lady Anna Magdelena Von AVurm, sole 
 daughter of the hereditary Lord of Hopperode in 
 Mansfeld. For thirty-three years she continued to 
 be his faithful companion and helpmate, until his 
 decease, and presented him with two sons and a 
 daughter. Augustus Gottlieb, his first-born, died in 
 his infancy; the second, Gotthilf Augustus, born 
 Alarch 21, 1696, was afterwards doctor and profes- 
 sor of divinity in Halle, Archdeacon of the Church 
 of St. Mary, and director of his father's Institutions ; 
 and the daughter, Johanna Sophia Anastasia, was 
 married in 1715 to Freylinghausen, his colleague in 
 office. From this marriage, Franke bad the pleasure 
 of seeing a grandson and two grand-daughters. 
 
 Gladly would we linger awhile in Franke's domes- 
 tic circle, and delight ourselves in the contemplation 
 of it ; for there is not a more pleasing sight in the 
 world for a Christian, than that of a pious family; 
 but unfortunately, the particulars which have reached 
 us respecting this retired and tranquil scene of 
 Franke's labours, are very scanty. Rogall, who for 
 several years was his intimate friend and companion 
 at table, communicates to us but little on the sub- 
 
208 franke's domestic life. 
 
 ject, although that little is important. He says, 
 " Even as the dear and worthy man was wont to ex- 
 hibit himself on all occasions as a servant of God, 
 he did so likewise at the dinner-table. Conversation, 
 on such occasions, was not of a desultory nature, 
 but he either mentioned some edifying particulars 
 of the blessing and dealings of God in other places, 
 or conversed with us in a manner calculated to in- 
 cite us to that which is good ; or else, for want of 
 opportunity for anything else, directed his beloved 
 grandson to provide each who sat at table, with 
 some edifying passage of Scripture. And thus our 
 meals were sanctified to the glory of God. Calmness, 
 tranquillity, and gentleness reigned throughout the 
 whole house, and there was neither clamour, nor 
 wrath, nor bitterness to be heard ; and as I have 
 never seen in his household, any of the faults which 
 Paul reproves in Ephes. iv. 29 — 31, so, on the con- 
 trary, I found all the domestic virtues, which are re- 
 commended in verse 31. In short, every thing 
 was conducted in the manner Paul requires in the 
 words, " Whether ye eat or drink, or whatsoever ye 
 do, do all to the glory of God." 
 
 Franke found himself so much invigorated by his 
 long journey, from which he had returned in 1718, 
 that he was able to attend to his many and various 
 occupations with the greatest punctuality, until, in 
 1725, when he had reached his sixty-third year, his 
 customary nightly perspirations began to cease, and 
 he was attacked by the complaint so frequently at- 
 tendant upon old age, the dysury. This disorder, 
 which tormented him for nearly two years, permitted 
 him however, in the beginning of June I72ti, to travel 
 to Altenburg, to visit Count Von Henkel, for the 
 
frank£'s last days. 209 
 
 benefit of his health. In the same month, his faith- 
 ful friend and assistant, Neubauer, to whom he ac- 
 knowledged on every occasion that he was so much 
 indebted, was taken from him by an easy death. 1 
 
 In November, 1726, whilst Franke was still suffer- 
 ing under the complaint above-mentioned, a new 
 one attacked him. A paralytic stroke lamed his 
 left hand. The dysury now indeed disappeared, but 
 the new evil was the greater of the two. Yet in 
 time he even so far recovered from this, that he was 
 able to go about, and perform things of minor im- 
 portance ; and although he continued extremely 
 weak, and his left hand could not be completely 
 restored, yet in the spring of 1727, he felt himself 
 comparatively well and cheerful. His most favourite 
 occupation now was to read or have read to him 
 Philip Nicolai's 'Pleasing Mirror of Eternal Life/ 
 and other authors who wrote on the world to come ; 
 and he frequently testified what a sweet cordial their 
 meditations afforded him. He also caused awaken- 
 ing letters to be written to his old friends, in the 
 Latin language, the purport of which was, not 
 to let it be said of them, that whilst they were 
 young they had manifested courage and diligence 
 in the work of the Lord ; but that when they grew 
 old, nothing but lukewarmness and slothfulness was 
 evinced by them. 
 
 A letter is also particularly remarkable, which he 
 
 l In the writing-desk of the deceased, a note was found, in which 
 was written, " I wish to be buried without any pomp or show, and 
 that no hymns be sung or funeral sermon preached. I was born in 
 the year 1666, at Desdorf, in the province of Halberstadt. This, and 
 the date of my decease, is enough to be known of my life. What 
 little I possess in books, furniture, &c. I bequeath to my aged 
 mother, now ninety-three years old," 
 
210 franke's last days. 
 
 wrote in the spring of that year, scarcely three 
 months before his decease, to Aulic Councillor Wal- 
 baum, who resided at that time in France. He ex- 
 pressed in it his satisfaction at the intelligence sent 
 him by Walbaum, that the pious catholic abbot 
 Ferrus, in Paris, thought highly of him. — " For 
 although," says he, " I do not desire by this to take 
 any vain honour to myself, yet it is reasonably very 
 pleasing to me, that this esteem rests upon no out- 
 ward foundation, but solely upon the edification 
 derived by this individual from my writings, and 
 that in particular, he has relished what I have written 
 of Christ. For this latter inspires me with the hope, 
 that God will permit me, at least in some measure, 
 to attain my chief object in the case of this man, 
 which I have not only sought in my writings, but 
 during my whole life, that Christ alone may be glori- 
 fied. Even as I regard it also as the greatest happi- 
 ness of my whole life, when God of his grace and 
 mercy vouchsafes to make use of me, although such 
 a poor unworthy creature, as an instrument, were it 
 but to one single soul, to awaken it from the sleep 
 of carnal security, and to bring it to Christ or to 
 living faith in him, and to newness of life which is 
 in him." 
 
 Then follows what we have already mentioned 
 respecting the immense number of his spiritual chil- 
 dren ; after which Franke continues, — " On reading 
 your account of abbot Ferrus, I have cherished the 
 hope, that God would so graciously regard and an- 
 swer my intercessions for this individual, which I 
 immediately offered up and shall continue to do, that 
 I may meet him on that day before the throne of 
 Jesus Christ, amongst the number of those, whom he 
 
franke's last days. 211 
 
 has granted to my poor prayers, and then be able to 
 say to the Lord Jesus, * Here am I and the children 
 thou hast given me/ as also this son from France, 
 whom thou hast given me for a testimony, that thou 
 wilt continue thy blessing to me even in my old age 
 and to the end of my life, that the number of spiritual 
 sons and daughters may be complete which thou hast 
 appointed me, to thine eternal praise and thanks- 
 giving, from entirely undeserved grace and mercy. 
 Therefore give this worthy man the certain assurance 
 of my cordial love, and that I will never cease, as 
 long as I live, to bring his name in remembrance 
 before the Lord Jesus. But tell him also from me, 
 that I exhort him in tender affection, in the name 
 of the Lord Jesus, to pour out his heart in a filial 
 manner before him, and beseech him graciously to 
 bestow upon him his vital knowledge, and the power 
 of his Holy Spirit as a seal of regeneration ; and to 
 persevere in this prayer, although he may see no 
 immediate fruit of it ; for thus he will experience 
 that Jesus Christ is the Lord, who puts none to 
 shame that wait for him. (Isaiah xlix. 23.) Tell 
 him also, that the words which Jesus spoke to Mar- 
 tha — ' If thou canst believe, thou shalt see the glory 
 of God' — have often strengthened me. These words 
 I have pleaded with him times without number, in 
 all my distress and in all my trials ; and then I had 
 only to be tranquil, and sooner or later the answer 
 to my prayer very obviously ensued." 
 
 He then also requests his friend to relate to the 
 
 abbot the history of his own conversion, which hv 
 
 likewise repeats with fervent thankfulness to God. 
 
 Towards the end of the letter, he mentions also to 
 
 p 2 
 
212 franke's last days. 
 
 his dear Walbaum, how God, at his intercession, had 
 delivered him from the pain of his last disorder. 
 
 " I have recently experienced," writes he, " this 
 pleasing proof of answer to prayer ; for during the 
 last two years, being always unwell and unable to 
 obtain relief, either from medicine or the use of the 
 baths ; I at length adhered firmly to the words, ' If 
 ye abide in me, and my words abide in you, ye shall 
 ask what ye will, and it shall be granted unto you.' 
 (John xv. 7.) On which I said in faith, ' I therefore 
 request thee, dear and heavenly Father, trusting in 
 these words of the Lord Jesus and in his name, that 
 thou wouldst heal me.' 'Thou hast said,*0 Lord 
 Jesus, that what we ask in thy name, thou wouldst do 
 for us, after going to the Father. Now therefore do 
 this, for which I have prayed in thy name to the 
 Father, and heal me !' On which I soon recovered ; 
 and when shortly after, the two pious physicians, 
 Richter and Junker, came to me, they said, they 
 would pack up their medicines, because they saw 
 that here a superior hand was at work. Afterwards, 
 the passage was presented to me from Isa. lviii. 8, — 
 'Thy health shall spring forth speedily.' 'This is 
 good,' said I ; ' Lord, fulfil thy word in me!' And it 
 was so. I began, though in my sixty-fourth year, 
 to find myself better in mind and body, than some- 
 times in the flower of my youth, and this bodily in- 
 vigoration is daily continued, although I still refrain 
 from preaching, lecturing, and other fatiguing la- 
 bours ; because I think it would be contrary to con- 
 science to destroy again by my thoughtlessness, what 
 God has repaired ; and it is also in accordance with 
 Christian prudence to take as much care of myself, 
 after my restoration to health, as I am able, and not 
 
franke's last days. 213 
 
 despise the means, which under the divine bless- 
 ing may tend to preserve health, as long as it 
 pleases the Lord to leave me in this mortal taber- 
 nacle." Under this letter was written, " Halle, 23d 
 March, 1727, on my birthday, on which occasion I 
 joyfully sing, ' My course, thank God, is near its 
 close.' " 
 
 The renewed vigour which Franke felt, inspired 
 him with the hope, that in the summer months of 
 1727, he would be able to recommence his lectures. 
 He put the following announcement into the list of 
 lectures : A. H. F. quantum valetudinis vires permiserint, 
 denuo inchoabit lectiunes, initium facturus a lectionibus 
 parceneticis, quibus aget de utilitate ex adversa valetu- 
 dine a theologis ac verbi divini ministris turn capiendo, 
 turn ecclesics mi?iist) , anda. On the loth of May, he 
 was really able to give a monitory lecture, the first 
 after his illness, and the last in his life. He con- 
 cluded it, visibly affected, with the words, which he 
 was otherwise not in the habit of using, " Go now, 
 and be blessed of the Lord, both now and for ever ! " 
 
 On Sunday, the 18th of May, he partook of the 
 sacrament in the church for the last time, very per- 
 ceptibly weak in body, but greatly strengthened by 
 it in his inner man. 
 
 On Saturday, the 24th of May, he let himself be 
 driven once more to the garden of the orphan-house ; 
 and there he poured out his soul, as if on parting, in 
 fervent prayer, which lasted nearly a whole hour. 
 He made mention in it, with a thankful heart, of all 
 the favours which God had bestowed upon him from 
 his infancy, when in the covenant of baptism he had 
 made him a partaker of the blessings which are 
 treasured up in Christ, particularly from that im- 
 
•214 franke's last days. 
 
 portant moment, in which he had so powerfully 
 drawn him to himself, and although laden with sin, 
 had caused him to drink of the river of his pleasures, 
 and had shed his love abroad in his soul in such a 
 manner, that he had exclaimed, " O dear Abba 
 Father, is this the sweet milk with which thou feed- 
 est thy tender sucklings ?" ! " Often, indeed," pray- 
 ed he further: "have I stumbled and erred since 
 this conversion; but thou hast never, O Lord ! suf- 
 fered me to cry long for grace ; thou forgavest me, 
 providedst me with new strength, and didst cause thy 
 countenance to shine upon me afresh. Often hast 
 thou so filled my heart with joy, that it seemed as if 
 it would burst ; and I then frequently renewed my 
 covenant with thee in the open air, and said, * If 
 thou wilt be my God, I will be thy servant.' Often 
 have I prayed to thee, and said, Lord, give me 
 children ! bear them to me as the dew of the morn- 
 ing, and make their number as the stars of heaven. 
 Thou hast done this, and hast poured forth the 
 streams of eternal life, through me, upon many souls, 
 and caused them to flow so extensively, that indi- 
 viduals in every part of the world have been refresh- 
 ed by them. Let them still continue to flow, so that 
 the blessing may never cease, but abide even to the 
 
 1 He had called to mind this blissful moment with equal thankful- 
 ness the day before, when conversing with some friends, and said, "it 
 seemed to him, at the time, as if he were sucking the breast of God :" 
 and he had often asked himself—" shall I ever again disbelieve, when 
 thinking of this circumstance?" and that as often as this moment re- 
 curred to his mind, he had felt strength and power to overcome every 
 thing. Generally speaking, no thought presented itself to him so fre- 
 quently, and in such a lively manner, during the last weeks of his 
 earthly life, and in the days when the bliss of heaven approached 
 nearer him, then the recollection of that hour, when God granted him 
 such a blissful foretaste of heavenly felicity, as subsequently animated 
 the whole course of his earthly life. 
 
franke's last days. 215 
 
 end of the world. Thou causedst me to rejoice, like a 
 child on receiving a valuable gift — thou gavest me a 
 house for orphans. Often, indeed, I thought, where 
 will be the end of it ? But then I experienced, how 
 thou openedst thy liberal hand ; I laid me down in 
 the evening, and reflected on the blessings received 
 during the day, and when I rose in the morning, 
 thou again earnest with both hands full of gifts- 
 Then thou didst impress it on my heart, that I should 
 see still greater things, and that the last blessing 
 would be greater than the first." 
 
 He then prayed also for the spiritual sons and 
 daughters, whom God had given him, that God 
 would keep and preserve them in him. He entreated 
 the divine blessing also upon the work he had re- 
 cently published, " On the fulness of the Spirit,' 7 
 that all its readers might be filled with the fruits of 
 the Spirit, such as faith, love, meekness, humility, &c. 
 In particular he prayed, that God would glorify 
 himself in his friends then present, that they might 
 eventually all meet again before his throne ; adding, 
 that having prayed in Jesus' name, his faith also 
 assured him of the answer. 
 
 The next morning, he wished the hymn to be sung 
 to him, which commences, 
 
 « Now boldly cross the dark, cold stream ; 
 'Tis not so deep as some may dream, &c.' 
 
 and towards evening, he was seized by the illness 
 from which he never recovered. The dysury returned 
 with great violence. Besides the three physicians of 
 the orphan-house, professors Hoffmann and Cosch- 
 witz were also consulted. But the disorder increased 
 daily, and on the fifteenth day, terminated in his 
 dissolution. 
 
216 franke's last days. 
 
 At the very commencement of his illness, he be- 
 sought his heavenly Father to teach him, not only to 
 do, but also to suffer his will, so that he might never 
 grieve any one either by a word or gesture ; on the 
 contrary, since he was able to bless every thing, he 
 besought him to let the whole of his conduct on this 
 occasion serve for the edification of others. 
 
 On the seventh day, which was Whitsuntide-eve, 
 when the pain was very violent, he pronounced a 
 benediction on his family and others. " All that 
 have been received into heaven," said he, on this 
 occasion, " can say, that they have come out of great 
 tribulation. If I reach heaven, the Lord Jesus will 
 probably ask me from whence I came? I shall then 
 be obliged to reply, out of small tribulation ; in the 
 latter days' of my life, indeed, I suffered something, 
 and am therefore one of those who come to thee out 
 of tribulation." He then turned to God and said, 
 " Oh, my weakness is great ; assist me, my Father ! " 
 
 On Whitsunday, the 1st of June, the heat was 
 very great, and he suffered from it. " Oh/' said he, 
 " when once my health is restored in the land of the 
 resurrection, the heat will no more oppress me." 
 The disease increasing, he said, " We will abide 
 with thee, dear Father, till thou art gracious to us ! 
 Towards evening he awoke from a faint sleep, with 
 the words, " Ah, my Saviour Jesus, how shall I feel, 
 and how rejoice, when I behold thee for the first 
 time, face to face! He prayed further: " Dearest 
 Saviour, I thank thee for thy great love, wherewith 
 thou hast loved me, whilst I was still thine enemy, 
 and for all the blessings bestowed upon me. This 
 day also hast thou done good both to body and soul ; 
 and I beseech thee to grant me, besides eternal rest 
 
frank£'s last days. 217 
 
 in the world to come, bodily rest this night. Thou 
 indeed shalt always remain the only rest of my soul : 
 yea, I have the promise of entering into that rest 
 which shall endure for ever." On which he said 
 again, " Thanks and praise be unto thee, dear Sa- 
 viour, for having given me, thy poor sheep, not only 
 life, but given it me still more abundantly. When 
 thou, dearest Saviour, givest us any thing, we really 
 possess it ; but if thou givest nothing, we have 
 nothing." 
 
 The following night he prayed for almost half an 
 hour without interruption, very heartily and fervently, 
 and said, " I praise thee, dear Lord Jesus, for having 
 washed me from all my sins, and made me a king 
 and a priest in the presence of thy Father, and for 
 having forgiven me the multitude of my sins. Blessed 
 and praised be thou for having guided me during my 
 whole life with maternal kindness, and for having 
 spared me, according to thy great condescension, from 
 much suffering. O forgive me, thou Saviour of my 
 heart, if in this my painful disease, my human will, 
 through weakness, has not been able to resign itself 
 so joyfully to thy divine will as it ought ; and govern 
 me by thy Holy Spirit, and let thy divine power 
 assist me till the end ! O, I know that thou art faith- 
 ful and true! thou wilt never leave nor forsake me! 
 Thou wilt again bring forth my vile body from the 
 dust, transfigured and glorified, and T shall be pre- 
 sented before thy face with joy. How shall I feel, 
 on first beholding thy gracious countenance ! " He 
 then commended the orphan-house to God. " Even 
 as it has been founded, and continued to be con- 
 ducted in dependence on thee, the living God, so 
 let thy right hand preserve it in future. Let my 
 
218 frank£'s last days. 
 
 work, which has been done in thee, not pass away, 
 but let its fruit remain even unto the end of the world. 
 O Lord Jesus, I commend my soul into thy faithful 
 hands, Amen. Amen. Amen. Hallelujah ! " 
 
 On Whitmonday, he again related, to the praise of 
 God, the circumstances of his conversion, forty years 
 before, and how since then, notwithstanding all his 
 defects and infirmities, grace had been continued to 
 him. 
 
 On Wednesday the 4th of June, he said, " I regard 
 it as very gracious of God, that in my pains, so many 
 beautiful passages respecting the sufferings of Christ 
 occurred to me." During the night, when his op- 
 pression greatly increased, he said, " Lord Jesus, 
 meeken my mind and temperament, and grant me the 
 pentecostal gift — thy meek and quiet spirit, which is 
 in thy sight of great price." 
 
 On Friday morning the 6th of June, he said, " I 
 am travelling the thorny road to glory ; hence I 
 willingly take the cup, but the wicked shall drink 
 the dregs of it." Afterwards he wished the hymn to 
 be sung, which he had himself composed, beginning 
 
 " The Lord be praised ! another step 
 Is taken towards eternity." 
 
 In prayer he said, " My faithful Jesus, I have re- 
 signed myself to thee with body and soul, and that 
 for ever." In the afternoon, on being asked, if he 
 could not sleep ? he answered, " No ; my Father 
 has that in reserve ; but he will still give it." 
 
 Thus approached the eighth of June. His son-in- 
 law, Mr. Freylinghausen, came to him at an early 
 hour. Franke reached him his hand, and said, M I 
 am now lying in extreme weakness." Freylinghausen 
 comforted him with the 18th and '20th verses of the 
 
fraxke's last days. 219 
 
 lxxist Psalm. At eight o'clock, Franke prayed, ' Lord, 
 teach me to do thy will ! ' We will call upon the 
 Lord," said he, soon after, " that he would do with me 
 as seemeth him good, and govern me in such a man- 
 ner, as that I may be resigned to all his good plea- 
 sure." To his consort, who was standing near him, 
 he said, " God will help me further. I seek to act 
 according to the laws of the conflict." Between 
 eight and nine, he awoke with the words, "My dear 
 father ! " On inquiring how he was, he replied, 
 " God will help still further. My soul is established 
 in him." And then he broke out into the words, 
 " Lord, I wait for thy salvation ! " which he repeated 
 during his illness very frequently, both in German 
 and Hebrew. On asking him again whether he felt 
 pain, he replied, " Yes, but the Lord by his power, 
 helps me to overcome it.'' 
 
 After eleven o'clock, one of his brethren in office, 
 addressed him with those words from Isaiah xliii. 1 ; 
 M Fear not, for I have redeemed thee ; I have called 
 thee by thy name ; thou art mine ! " To which 
 Franke replied, " May God confirm it by his mighty 
 power." When the former reminded him of the 
 divine favours he had received during his life, he 
 replied, " Blessed be God?" Another of his col- 
 leagues wished that what was said in the 23rd 
 Psalm might be fulfilled in him; and then im- 
 plored his blessing. The dying man laid his hand 
 upon him, and blessed him in the same words with 
 which he had concluded his monitory lecture — " The 
 Lord bless thee, now and for ever ! " 
 
 He now became increasingly weaker, yet he had 
 still strength to speak with a friend who had just 
 arrived in Halle. His pious spouse then asked him, 
 
220 FRANK^'S LAST DAYS. 
 
 whether his Saviour was near him ? " Of that there 
 is no doubt?" answered he. These were his last 
 words. He then began to slumber, and quietly and 
 blissfully fell asleep, amidst the prayers and hymns 
 of his family and the friends who were present, at a 
 quarter before ten in the evening, having attained 
 the age of sixty-four years, two months, and three 
 weeks. 
 
 The whole city pressed to take a last look of the 
 corpse of the deceased, and accompanied it, on the 
 17th of June, to its final resting-place. 
 
 The century which has elapsed, since Franke's 
 death, is one of the most remarkable in the history 
 of the christian, and particularly of the Protestant 
 Church. The spirit of a more unfettered and prac- 
 tical religion, which had emanated from Spener 
 and Franke, had excited new religious vitality in 
 the church, and by its combination with the scien- 
 tific spirit of the Calixtine school, a new ferment in 
 divinity was occasioned, which produced individuals, 
 who along with vital religion, connected a free, pro- 
 found, and scientific spirit of investigation. But 
 Spener's and Franke's principles were also in many 
 instances either misunderstood or misapplied. Spen- 
 er's expectations of a glorious renovation of the 
 christian church, as the result of the awakening of 
 a more lively christian spirit, were soon abused by 
 numerous enthusiasts ; and the genuine and evan- 
 gelical piety of the former was distorted by the 
 latter, who falsely pretended that they trod in their 
 steps, into sectarian pride, and a shadowy pietism 
 devoid of substance. 
 
 But on the other hand, as is naturally the case in 
 
franke's last days. 221 
 
 the course of human things, the practically religious, 
 and the free and scientific spirit, did not always co- 
 operate. A more unfettered spirit of criticism which 
 had been called into action, began to assume an in- 
 dependent position, and as a contrast was thus 
 formed between the objectionable pietism above men- 
 tioned, a new period of purification commenced for 
 the church. Endeavours, estimable in themselves, 
 were made to separate that which was divine from 
 the mere human form, in opposition to the dead 
 letter of orthodoxy, and to maintain its essentiality 
 against a false appearance of religion. But the con- 
 troversy led to extremes ; and as more dissolute sen- 
 timents began to extend themselves into every part 
 of human life, they involuntarily excited imitation. 
 That which was peculiarly divine, was degraded 
 into that which was human and natural, although 
 by no means always with the same distinguishing 
 results ; and the real essence of the Christian reli- 
 gion was mistaken ; so that shadow and substance 
 were opposed at the same time. Thus the new period 
 of trial and purification was merely negative, and 
 almost destructive. 
 
 But it is the peculiar nature of the christian 
 religion, to come forth out of every conflict in new 
 glory, and to reveal its truth, which rests on the 
 fundamental necessities of human nature, and 
 continues in all ages and in every situation the same, 
 in a new and more glorious light, in opposition to 
 new errors. 
 
 Now although many of our contemporaries may 
 look back with secret longing to the period which 
 was enlightened by Franke's ray, yet let them not 
 forget, that they are living in a still more important 
 
222 FRANK^'S LAST DAYS. 
 
 period. " It is one of the great characteristics of 
 the present times," says Neander, " which announces 
 the approach of a new and important epoch, in the 
 progressing developement of the kingdom of God 
 upon earth, that since the belief that the crucified 
 Jesus is the Son of God, and the Saviour of a sinful 
 world, has again begun to reveal itself, after a season 
 in which infidelity reigned, as that which overcometh 
 the world, and after a new outpouring of the Spirit 
 to testify of this truth, 1 — this faith now forms the cen- 
 tre, in which all who have experienced anything of 
 this testimony, however much they may be separated 
 from each other by human distinctions, recognize 
 each other as members of one society of saints, in 
 which they embrace each other in the feeling of bro- 
 therly love, and join fraternal hearts, hands, aud 
 spirits, to labour for the dissemination of this faith 
 amongst the whole human race, that the temple of 
 God may be built upon this one and immutable basis 
 throughout the world/' 
 
 1 It is now no longer called pietism by its opponents, but mysti- 
 cism ; the difference in the appellation being explained by the diffe- 
 rence of the elements which cause offence to the opponents in diffe- 
 rent ages, according to the prevailing tendency of the spirit of the 
 times. 
 
APPENDIX : 
 
 CONTAINING 
 
 EXTRACTS FROM THE WRITINGS OF FRANKE. 
 
 FROM " A GUIDE TO THE READING AND STUDY OF 
 THE HOLY SCRIPTURES." 
 
 On Expository Reading. 
 
 Commentators are generally diffuse on critical, 
 polemical, and common-place subjects; and seldom 
 examine very minutely into the spiritual sense of 
 scripture. We must therefore be careful to select 
 such commentaries as are most agreeable to the ob- 
 ject we have in view ; and especially such as evince 
 the illumination of that Spirit who speaks in the 
 sacred oracles. This is essential ; for if we cannot 
 understand the scriptures without the aid of the 
 divine Spirit who dictated them; is it possible to 
 derive assistance from a commentator who has pre- 
 sumed to judge of spiritual things, while he himself 
 is carnal? 
 
 Some valuable remarks on this subject, by Melanc- 
 thon, deserve to be noticed here : the reader may see 
 them in his treatise " de Origine et Auctoritate 
 Verbi." — " The gift of interpretation indeed, belongs 
 not to the ungodly, but is with that assembly which 
 is governed and sanctified by the Holy Spirit; for 
 
224 A GUIDE TO THE READING AND 
 
 St. Paul says — 'Let the prophets speak two or three, 
 and let the other judge; however, if any thing be 
 revealed to another that sitteth by, let the first hold 
 his peace.' Interpretation then is a revelation made 
 by the Holy Spirit, and since the ungodly are the 
 organs of Satan, it cannot be made in them. Hence, 
 how much soever some men may excel in learning 
 and polity, the interpretation of scripture appertains 
 not to them, but to the regenerate ; because the 
 natural man receiveth not the things of the Spirit of 
 God, which are spiritually discerned/' 1 Cor. ii. 
 
 Immediately antecedent to this remark, Melanc- 
 thon has another: " When the ordinary succession 
 and government of the church was enjoyed by blas- 
 phemous, idolatrous, and ungodly men, God raised 
 up prophets and others, who were not in the order of 
 succession, to reprove the sins of the high and infe- 
 rior priests. This is evident, as it respects the pro- 
 phets Elijah, Elisha, Isaiah, and Amos ; whom the 
 Lord endued with the gift of interpretation, at a 
 period when the priests were enemies to the truth. 
 So, in the time of Christ, the gift of interpretation 
 was not possessed by Annas, Caiaphas, the scribes, 
 and the pharisees, though they were the heads of the 
 visible church, and considered themselves to be the 
 only true church and people of God. The gift was, 
 at that time, confined to the church and assembly of 
 Zacharias, Elizabeth, the Baptist, the shepherds, 
 Simeon, Anna, the Apostles, &c. who were all con- 
 spicuous for their purity, and the light of heavenly 
 instruction. It therefore becomes our duty not to 
 listen to those who, for the sake of wealth and 
 honours, assume the right of interpretation, without 
 being themselves influenced by the knowledge and 
 
STUDY OF THE HOLY SCRIPTURES. 225 
 
 fear of that God, who, as the sole Author, is the sole 
 Interpreter of scripture ; and who, by his Spirit, im- 
 parts the gift to those only who are pious, renewed, 
 and lovers of the word." 
 
 Caution is requisite in another respect ; namely, 
 lest we accumulate external things without measure; 
 for the perusal of scripture is too easily neglected, 
 when we are searching after many and various ex- 
 ternal helps. We may safely assure those who read 
 the word with devotion and simplicity, that they 
 will derive more light and profit from such a prac- 
 tice, and from connecting meditation with it (in the 
 manner so exquisitely described by David, Psalm i.), 
 than can ever be acquired from drudging through an 
 infinite variety of unimportant minutiae. They who 
 search the scriptures for the edification of themselves 
 and others, and not for the sake of vanity, or to 
 please men, will learn from what has been advanc- 
 ed, to avoid the abuse of external things, and to 
 build their knowledge of divine truth, on founda- 
 tions firm and immoveable. 
 
 Practical reading is essentially necessary and 
 eminently useful ; and its object is the application 
 of the scriptures to faith and practice. This appli- 
 cation respects either others, or ourselves ; and, of 
 course, it would be absurd to apply divine truth to 
 our neighbour, before we have done so to our own 
 hearts. To deduce practical doctrines and infer- 
 ences from scripture, and to apply them in an his- 
 torical way, is not properly practical reading, which 
 chiefly respects the affections of the person who 
 institutes it. 
 
 Practical reading is of such a nature, that it may 
 be prosecuted by an illiterate person ; for the appli- 
 Q 
 
226 A GUIDE TO THE READING AND 
 
 cation of scripture which it enjoins, is connected 
 with salvation; and, therefore, if it were not within 
 the ability of the unlearned, it would be vain to 
 concede to them the reading of the scriptures. We 
 do not, however, deny, but that from an acquaint- 
 ance with the Greek and Hebrew languages, several 
 things of an edifying nature may arise, which would 
 not be so obvious in a translation. It is, however, 
 sufficient, that all things necessary to faith and prac- 
 tice may be acquired from versions. 
 
 The simplest application of divine truth is cer- 
 tainly the most profitable, if it be made with sincerity 
 of soul : yet if some advice on this subject be re- 
 quired, the following observations, it is presumed, 
 will not be found useless. 
 
 Practical application should be rightly distin- 
 guished, as it respects its commencement and its 
 continuation. It is begun with the reading of the 
 scriptures, and it is to be continued during the 
 whole life. 
 
 The commencement of practical application is 
 instituted with most ease, by including the text we 
 are employed on and its component words, in short 
 prayers or ejaculations, after its meaning has been 
 properly ascertained. This method may appear 
 simple and puerile ; but many have approved its ex- 
 cellency by experience, and learned its value by the 
 rich fruits which it has produced. 
 
 When a physician attends a patient, be, in the 
 first place, ascertains his malady and its attendant 
 symptoms; then, he inquires into the causes of it; 
 and, lastly, he fixes on the remedies. Just in the 
 same way are we to act, in applying any portion of 
 Holy Writ. After the most natural and obvious 
 
STUDY OF THE HOLY SCRIPTURES. 227 
 
 meaning of the text has been ascertained, we are, 
 accordingly, to consider first the habit of our minds, 
 and accurately to compare it with the portion under 
 our notice. If this be done with singleness of soul, 
 we shall plainly perceive, as in a glass, the particular 
 faults under which we labour. We are then to ex- 
 amine into the causes of these faults, that we may 
 not attempt to heal an internal wound with an ex- 
 ternal remedy ; or commit any similar error. After 
 this, we must look for remedies proper to correct our 
 faults. 
 
 It is not merely external precepts that are to be 
 observed, for we should solicitously search out their 
 foundation; and, in this, practical reading should 
 principally terminate ; otherwise, we may accumu- 
 late precepts to no useful purpose. Here, the fol- 
 lowing directions require our attention. 
 
 1. We should seek for the foundation of precepts 
 in the scriptures themselves. 
 
 2. We should then try whether we can discover it 
 in our own breasts. For instance, when we are re- 
 quired to pray for our enemies, it is evident that the 
 foundation of the precept is sincere and unaffected 
 love for them. We should therefore consider, whe- 
 ther we really possess this love ; because, to pray 
 for them when we have it not, must be hypocrisy. 
 
 3. The foundation must be laid in our hearts, be- 
 fore we think of building any precepts upon it. 
 
 In all practical application, we must have our 
 eyes fixed on Christ ; for, first, he is to be applied to 
 us, by faith, for salvation; and, secondly, he is to be 
 imitated in our lives ; for ' he is the way, the truth, 
 and the life ; and no one cometh to the Father, but 
 by him/ The examples of men are to he copied 
 
 Q 2 
 
228 A GUIDE TO THE READING AND 
 
 only so far as they conform to this rule : ' Be ye fol- 
 lowers of me/ saith Paul, ' even as I also am of 
 Christ/ 1 Cor. xi. 1. 
 
 Here, likewise, we must guard against two com- 
 mon errors; lest, in the first place, our carnal nature 
 and depraved reason, which are propense to evil, 
 should mistake vice for virtue ; and, in the second, 
 lest we should pay that regard to external excel- 
 lences, and hold them up to that imitation, which 
 are due rather to the internal habit of our minds. 
 Rom. xv. 3. 
 
 We ought frequently to read some book of scrip- 
 ture which inculcates the foundations of faith and 
 practice with peculiar force and perspicuity, and 
 studiously endeavour to render ourselves as much as 
 possible conformed to it. Such are the gospel and 
 epistles of John. This is not however enjoined, to 
 the exclusion of other and perhaps better plans. 
 
 In the commencement of practical reading, the 
 student should attend to the following remarks. 
 
 1. We are not to apply all things at once, but suc- 
 cessively ; lest our minds should be overwhelmed 
 with the abundance of matter. 
 
 2. Application should commence with the more 
 easy books and passages, in which the understanding 
 is not liable to be fatigued by any difficulties in the 
 sense, nor to be agitated by consequent doubts. 
 When a proficiency has been made, recourse may be 
 had to those which are more abstruse. 
 
 3. Application is to be instituted, not that we may 
 have matter for discourse, but for practice. 
 
 The continuation of practical application should 
 occupy the whole of our lives. It is assisted partly 
 by our own industry, which would, however, be inef- 
 
STUDY OF THE HOLY SCRIPTURES. 229 
 
 ficient without grace ; and, partly, by the help of 
 divine grace, which is continually poured out in 
 larger measures on their hearts, who receive the seed 
 of the word, as into good ground. We are bound, 
 on our parts, to use diligent prayer, and constant me- 
 ditation ; to institute perpetual collations of scrip- 
 ture ; to be instant in our attention to what passes 
 in others and ourselves ; and to exercise a vigilant 
 observation of our own state of mind. Equally 
 essential with these important particulars, is con- 
 versation with those who have made greater advances 
 in spiritual knowledge; and the cultivation of inward 
 peace; of which, the more we possess, the more we 
 shall enter into the true meaning of scripture. 
 
 Many other things there are, which experience will 
 readily suggest to the minds of those who are intent 
 on the application of divine truth. God, in his infi- 
 nite mercy to his children, imparts to them the in- 
 ternal operation of his Spirit, at other seasons than 
 when engaged in reading his word. As he blesses 
 the seed sown in the earth, and causes it to strike 
 root, to flourish, and to bear abundant fruit ; so does 
 he incessantly nourish the incorruptible seed of his 
 word, with the richest out-pourings of his grace. 
 He likewise permits the mind to be exercised with 
 trials, internal and external : and, by all these 
 means, the practical application of scripture is much 
 assisted. 
 
 The application of the sacred oracles to others, 
 whether in public or private, is attended with less 
 trouble and more confidence after sufficient care 
 and devotion have been used in the duty of self- 
 application ; because no other way of salvation is 
 to be exhibited to them, than that by which we 
 
230 A GUIDE TO THE SCRIPTURES, &C. 
 
 expect to be saved. It however supposes in those 
 who exercise it, not a vain prurience, but a holy 
 zeal for the conversion of souls ; the spirit of expe- 
 rience and discretion ; a knowledge of the state of 
 the church ; and that all the admonitions given, 
 spring from faith and love. The Lord help us so to 
 interpret scripture, both to ourselves and others ! 
 
II. 
 
 TR0M " CHRIST THE SUM AND SUBSTANCE OF ALL 
 THE HOLY SCRIPTURES," &C. 
 
 1. " Who is the sum and substance of the whole Sacred 
 Writings." 
 
 That Christ is the sum and substance of all the 
 Holy Scriptures, all do indeed confess ; but there are 
 few who understand the meaning of these words ; 
 fewer labour much to find out this substance, and 
 know in what manner to make their inquiry ; the 
 fewest of all are those who advance so far in it, as 
 truly to eat of this kernel, or substance, and use it 
 for the nourishment and support of their inward man. 
 
 Since therefore this is of all others our greatest 
 concern, it is fit the reader of the Holy Scriptures 
 should in the first place be admonished, not to stick 
 in the rind of their external history, letter, and 
 words ; but that he ought to seek Christ himself, as 
 the kernel (or substance) of the Holy Scriptures, and 
 to seek Him in such a manner that he may certainly 
 find Him, and satisfy his soul with Him. 
 
 This is that ' truth in the inward parts, and wis- 
 dom in the hidden part,' (Psalm li. 6,) which is 
 
232 CHRIST THE SUM AND SUBSTANCE 
 
 not acquired by loading the memory only with 
 the various interpretations and opinions of learned 
 men, nor the most acute researches of a natural 
 understanding: nor does it consist in bare know- 
 ledge ; but is rather first founded in the most 
 ardent desire and faithful solicitude of rescuing 
 one's soul from destruction. It creates a change of 
 the heart into the divine nature and temper ; (John i. 
 12, 13. 2 Cor. iii. 18. 2 Pet. i. 4,) and declares its 
 high and heavenly dignity by its divine light, opera- 
 tion, and real virtue and efficacy; great peace, con- 
 tinual joy, purity of heart, sweet union with God, 
 communion in and with God, and the spiritual and 
 heavenly exercise of love, (whereby whatsoever good 
 redounds to the soul from God, diffuses itself to all 
 others without distinction)— by all these, "[ say, it de- 
 clares its high and divine dignity. 
 
 This wisdom far surpasseth all human wisdom ; as 
 life is preferable to death, light to darkness, sub- 
 stance to a shadow. For in this wisdom alone is 
 truth, light, and life. The most celebrated arts of 
 all learned men, compared with this, are smoke. 
 Hence the scripture saith, (Jer. ix. 23. 1 Cor. i. 31,) 
 ' Let not the wise man glory in his wisdom/ 
 
 This wisdom is learnt in the school of the Holy 
 Spirit. Unless God himself perform the office of a 
 teacher, not even the first foundation of it can be 
 laid. For Christ says, (John vi. 44, 45,) ' No man 
 can come to me, except the Father, which hath sent 
 me, draw him :' And again, ■ It is written in the pro- 
 phets, ' And they shall be all taught of God: every 
 man therefore that hath heard, and hath learned of 
 the Father, cometh unto me.' 
 
 In this school, no mortal perfectly and sufficiently 
 
OF ALL THE HOLY SCRIPTURES. 233 
 
 learns all things : But it is a thing very pleasing to 
 God, when we recite to one another what we have 
 learned, as diligent and attentive scholars. Since 
 he is so merciful as to vouchsafe his blessing to this 
 exercise, and to edify and strengthen one person by 
 another, though it be not lawful for any man to call 
 himself master : ( Matt, xxiii. 10,) * For One is our 
 master.' 
 
 As to myself, I reckon I am but a novice, and one 
 of the least disciples in this school; and that I have 
 tasted but some little drop of this vast ocean of wis- 
 dom, which is in Jesus Christ, and have greater 
 cause than Job to say ; (Job xxvi. 14,) ' How little 
 a portion have we heard of him.' Yet, with sim- 
 plicity of mind, I adventure to rehearse my lesson, 
 and impart to others according to my knowledge, 
 as far as it can be done, in few words, in what man- 
 ner they ought to seek, find, and taste Christ, as the 
 kernel (or sum and substance) of the Holy Scrip- 
 tures ; and to nourish, satiate, and sustain their soul 
 with him unto eternal life. 
 
 May God, through his infinite grace and mercy, 
 bless my endeavours, and by them bring many into 
 the way, by which they may have life, and by which 
 they may have it more abundantly. (John x. 10.) 
 
 Whosoever therefore thou art, that desirest to come 
 to the true knowledge of Christ, who is the sum and 
 substance of the Holy Scriptures, and to be made a 
 partaker of him, let it be recommended to you above 
 all things, to consider for what reason you do read 
 the Holy Scriptures ; or what end you propose to 
 yourself in designing to peruse the whole sacred 
 writings ; what it is you seek or look for by it; for 
 every thing is to be referred to its true and full scope 
 
234 CHRIST THE SUM AND SUBSTANCE 
 
 or intention ; otherwise the true and full fruit thereof 
 cannot be expected. In reading the Holy Scriptures, 
 the whole intention of the mind must be levelled at 
 this, and no other scope whatever, that first, we may 
 come to Christ, and secondly, by Christ to eternal 
 salvation. (2 Tim. iii. 15. Acts x. 43. John xx. 31.) 
 
 That you may well and happily attain this end, by 
 means agreeable to the divine ordinance, and ap- 
 proved of God, you must not set about it, trusting in 
 your own strength, wisdom, and understanding ; or 
 imagine, that by diligent reading, meditation, and 
 inquiry, you will be able to search it out; or that 
 then you have compassed your end, when you have 
 acquired some external knowledge of Christ, his 
 person, his natures, offices, states, and all the degrees 
 of his examination and exaltation. But you must 
 humble yourself before God like a little child, and 
 begin all your reading of the Holy Scriptures with a 
 submissive acknowledgment of your own insuffi- 
 ciency, and with serious and most ardent prayers 
 and sighs to God; nor ought you ever to desist from 
 such continual humiliation of yourself ; though hav- 
 ing made some progress therein, you may find great 
 knowledge in the Holy Scriptures. But if you be- 
 came and remained truly humble, and innocent, like 
 a very little child hanging at his mother's breasts, 
 surely the pure milk of the gospel would, without 
 hindrance, flow into you, and would replenish your 
 heart more than it might your memory. Concerning 
 this wisdom of babes, see Matt. xi. 25 — 27. 
 
 Nevertheless the things now spoken, are not to be 
 so understood, as if you were not to read the Holy 
 Scriptures, nor to meditate on what you read. Medi- 
 tation is of admirable use, being tinged, as it were, 
 
OF ALL THE HOLY SCRIPTURES. 235 
 
 with prayer, and exercised by the guidance of the 
 Holy Spirit. By degrees you will learn, howsoever 
 difficult it may seem at first: 1. To attend to the 
 genuine scope of an entire text. 2. To weigh 
 rightly the antecedents and the consequents. 3. To 
 consider distinctly the circumstances, viz. Who? 
 What ? Where ? By what assistance ? Why ? 
 How? When? 4. To compare one sentence with 
 another, the Old, with the New Testament, Moses 
 with the prophets and the Psalms, &c. to explain 
 some things by others, the difficult texts by the more 
 easy ones. 5. To receive the words of the men of 
 God, in a divine sense, with which they were im- 
 bued, (which they have declared more clearly and 
 fully in some places than in others) not according to 
 their external sound, nor in a carnal sense, as the 
 world is accustomed to do. 6. To collect one truth 
 out of another. And 7. To contemplate with plea- 
 sure, the sweet harmony and connexion of divine 
 truths ; as there is a handle given in what follows to 
 such salutary Meditations. 
 
 Nor ought you to be too anxious when you begin 
 your meditations on the Holy Scriptures; for if you 
 join ardent prayers and a holy desire of knowing 
 Christ, to your reading of them, the matter will 
 thereupon grow better, you will unawares be con- 
 ducted by God himself into the most pleasant and 
 sweet meditation of his eternal truth, and he will, by 
 little and little, discover to you the inexhausted pro- 
 fundities and treasures of wisdom and knowledge, 
 that are hid in Christ Jesus. (Col. ii. 3.) 
 
 Nor are you to wonder, if at first, in reading the 
 Holy Scriptures, many things seem to you obscure, 
 and less intelligible, and that it is necessary for you 
 
236 CHRIST THE SUM AND SUBSTANCE 
 
 to read the same chapters again and again, before 
 you find any thing that can, in your own opinion, 
 assist you in the knowledge of Christ. Labour not 
 anxiously to understand things that are too difficult 
 for you, but willingly let them pass, until you have 
 your senses more exercised in the divine mysteries. 
 In the mean time you will always discover something 
 that may lead you forwards to the knowledge of 
 Christ. The few things which you find to be easy, 
 you may prudently turn to your own benefit, and 
 may use them to the establishing and strengthening 
 yourself in the love of Christ: thus difficult places 
 will, by degrees, become obvious to you. If any 
 fruit, (as says the Rev. Dr. Spener on this subject, 
 in his book of the 1 Doctrine of Faith, p. 495,) hang 
 higher than you can reach, you must be content to 
 feed on that which is lower. Perhaps God also 
 keeps secret in your heart, this or that passage which 
 at present you do not perceive or understand, but 
 will afterwards be made intelligible to you, if, like 
 Mary, (John xiii. 7,) you diligently ponder it in 
 your heart ; while you faithfully obey all the profit- 
 able counsel that is given you, the divine light will 
 quickly shine forth unto you, and Christ, as the sum 
 of the Holy Scripture, will disperse the thick cloud 
 that is on your mind, and will illustrate all its chap- 
 ters, verses, and words, that you may discover that 
 in them, which you could not before by any means 
 be persuaded of. 
 
 But that you may have the safest and surest in- 
 struction, how you are to proceed by degrees, and so 
 the fittest and best help may be administered to your 
 weakness, and to your senses, as yet but little exer- 
 cised in the word of God ; it is meet, if you desire to 
 
OF ALL THE HOLY SCRIPTURES. 237 
 
 seek rightly, and to find Christ in the Holy Scrip- 
 tures, that you begin with such things as are most 
 clear and easy on this point. Now the New Tes- 
 tament, in what it teaches concerning Christ the 
 Saviour of the world, is much more explicit than the 
 Old, nay, without controversy, it is the true key of 
 the Old Testament: while. 1. He is therein made 
 present to us, who is promised in the Old Testament; 
 and there prefigured by types and shadows ; and 
 2. Whilst the evangelists and apostles do hardly 
 any thing else, but (as Luther speaks) compel and 
 send us to the Old Testament in search of Christ. 
 Here then it is supposed that the whole Bible, or all 
 the writings of the Old and New Testament, have 
 been once at least read over, and the course of things, 
 described in both testaments, summarily understood 
 by this perusal ; but afterwards, when the more solid 
 and more proper knowledge of divine truth comes to 
 be discussed by a nicer and fuller inquiry, from the 
 foundation now laid, the most convenient method for 
 understanding the doctrine, is chiefly, and in the 
 first place, to begin with the writings of the New 
 Testament, to meditate upon them with the greatest 
 industry, and to render them familiar to you. 
 
 In the reading of the New Covenant, this ought to 
 be always the chief, nay the only desire of your soul, 
 that you may come to the saving and lively know- 
 ledge of Jesus Christ. But that you may arrive at 
 this, it is not only necessary, that you have your 
 mind and heart piously and devoutly fixed on the 
 person, words, and works, as also on the passion of 
 Christ, but that you diligently examine also the 
 words alleged in the New Testament out of the Old, 
 as testimonies concerning Christ: that vou turn to 
 
238 CHRIST THE SUM AND SUBSTANCE 
 
 them in the book of the Old Testament; frequently 
 read over the antecedent and following texts in 
 Moses, the Prophets, and the Psalms, where the 
 cited testimonies are adduced, and most humbly 
 pray to God, and earnestly beseech him, that he 
 would open your understanding to perceive and 
 know, how Christ and his apostles did interpret the 
 Old Testament. Which pains if you shall not grudge 
 to take, (since to a mind desirous of the true know- 
 ledge of Christ, it is rather true pleasure and joy, 
 than labour) you will unawares tread in the safest 
 and most certain way of coming to true wisdom. 
 For you will procure Christ himself and his apostles, 
 to be your teachers and instructors, and by them you 
 will, like a child, be brought into discipline ; you 
 will be instructed; you will be, as it were, led by the 
 hand to know rightly, how you ought to seek and 
 find Christ, as the sum and substance of all the scrip- 
 tures, for the quieting and saving of your soul. 
 
 When you have, for some time, frequented this 
 school of Christ and of his apostles, and being intro- 
 duced by these masters into the Old Testament, that 
 is, Moses, the Prophets, and the Psalms, and shall 
 have well learnt, like a diligent and attentive scholar, 
 what places are chiefly alleged by them, for the in- 
 struction and conviction of men, concerning the 
 person of the Messiah, his office and benefits, that 
 Jesus is he of whom Moses and the Prophets have 
 written, to wit, the Son of God, and the true Saviour 
 of the world ; then you ought to mark those places 
 for fundamentals, or in them to lay a foundation of 
 a sure and saving knowledge of Christ. Which 
 foundation being rightly laid in the school of Christ 
 and his apostles, you will, in a short time, better 
 
OF ALL THE HOLY SCRIPTURES. 239 
 
 apprehend all their discourses. For you will per- 
 ceive in their very words, and usual ways of speak- 
 ing, that they everywhere have respect to the Old 
 Testament, and do, as it were, search into its inmost 
 vitals, through the conduct of the spirit of wisdom, 
 so that even one little word (as Luther speaks) shall 
 look through all the Old Testament. 
 
 Wherefore it is not only most necessary to lay 
 very carefully the above-mentioned foundation, from 
 the places quoted out of the Old Testament, by Christ 
 and his apostles, but you must accustom yourself to 
 attend to, and consider every word which they have 
 spoken, and examine diligently whence it is taken, 
 and what particular emphasis it hath ; nay, you must 
 continually accustom yourself, by the help of the 
 scriptures of the New Testament, to converse with 
 Christ and his apostles, as your best friends, and by 
 meditating on their words and discourses, to enter 
 upon, every day, as it were, a familiar conference 
 with them. 
 
 After this manner David hath treated the words of 
 the law, as is to be seen in Psalm cxix. Hence he 
 could say, (Psalm cxix. 148.) ' Mine eyes prevent 
 the night-watches, that I might meditate on thy 
 word.' How much more does it behove us carefully 
 to ponder the words of the New Covenant, which 
 declare unto us so great salvation? and if God so 
 blessed the meditation of David, can we think he 
 will deny us his grace ? Oh, that the tilings we 
 have spoken of, were performed with a mind humble, 
 docile, and desirous of divine grace, with the bless- 
 ing of God always earnestly implored! we should 
 then be good proficients ; digging thus, we should 
 penetrate deep, lay a firm foundation, and acquire 
 true wisdom. 
 
240 CHRIST THE SUM AND SUBSTANCE 
 
 ' For he that watcheth for wisdom, (o dypvir^aai;,) 
 whom the study of Wisdom hardly suffers to sleep, 
 but takes away his rest, shall quickly be without 
 care.' (Wisdom vi. 6.) But he that is contumacious 
 and refractory, and behaves not himself in this 
 school, with lowliness and humility, but quickly 
 loaths the heavenly manna of the words of Christ, 
 the apostles, and evangelists ; that refuses to ex- 
 amine all things witb*a calm spirit, nor cares to pro- 
 ceed gradually, but presently assumes a haughty 
 spirit, as those learned men, who are wise according 
 to the flesh, are wont to do, such a one will never 
 arrive to any firmness and certainty, nor be made a 
 partaker of Christ, the very substance of the Holy 
 Scriptures, to the delight of his soul. 
 
 It behoves you therefore to observe well the coun- 
 sel that has been given you, if indeed you seriously 
 desire to seek and so to find Christ in the scriptures, 
 that not by unprofitable science, but by the lively 
 efficacy of a full and fruitful knowledge, you may 
 experience him as a true Preserver and Saviour of 
 your soul. 
 
 When you have thus rightly learnt to know the 
 key of the Old Testament, and are taught by Christ 
 and his apostles, how you ought to use this key to 
 advantage ; then, and not before, you will proceed 
 in proper order, to the reading, meditation, and more 
 accurate consideration of the Old Testament; you 
 take as it were a key with you, as often as you go to 
 the Old Testament ; you devoutly compare the Old 
 with the New, the shadow with the substance, the 
 types with the antitype, the prophecies with their 
 completion. Thus you will understand for what reason 
 St. Augustine said, (in his ninth tract on St. John,) 
 
OF ALL THE HOLY SCRIPTURES. 241 
 
 " The Old Testament has no true relish, if Christ be 
 not understood in it." On the contrary, you will be 
 sensible there is much joy, comfort, and delight to 
 be found in the writings of the Old Testament, (es- 
 pecially in reading those places which were before 
 wearisome, and almost irksome to you) when you 
 perceive Christ so sweetly depictured there. 
 
 The more you are exercised in meditating on the 
 New, so much the easier and quicker will be your 
 progress in the Old Testament. And as before you 
 were introduced into the sense of the Old Testament, 
 by means of the New, so now Moses, the Prophets, 
 and the Psalms, will, in their turn, assist you in 
 acquiring so much a more solid and accurate under- 
 standing of the New Testament. The perpetual 
 harmony and agreement also between the New and 
 the Old Testament, will cause in you a great fulness 
 of faith, or will certainly very much confirm and 
 increase the faith you have. 
 
242 CHRIST THE SUM AXD SUBSTANCE 
 
 2. On John I. 18. 
 
 < The only begotten Son/ John had before called 
 Christ Xo«yo$, the Word, and in the 14th verse, fxovoyei^t, 
 the Only Begotten, and he now adds the word tils, 
 and calls Him the only begotten Son ; which word he 
 afterwards frequently uses in his gospel. But as he 
 had before said concerning the Word; ' The Word 
 was with God :' so he now subjoins, ' who is in the 
 bosom of the Father.' These last words were before 
 compared with Proverbs viii. from whence may be 
 understood the great importance of them. Now it 
 is further to be observed what John says here, 6 av, 
 [who exists] who was from eternity, and is, and 
 shall be. So Christ saith, (John iii. 13,) * No man 
 hath ascended up to heaven, but He that came down 
 from heaven, even the Son of Man, (o w, truly exist- 
 ing, which is in heaven/ And again, ' Verily, verily, 
 I say unto you, before Abraham was (or was born) I 
 am/ (John viii. 58.) He does not say, / was, or iyevo'fA-qv, 
 I was made, but efyu, I am ; that he might thereby 
 declare not only his existence, or his being before 
 Abraham, but his eternal and immutable essence 
 also. Psalm cii. 27, expresses this by Sin niHN, 
 ' Thou art the same:' with which compare Heb. i. 12, 
 and xiii. 8. It may be yet farther noted, that in the 
 Greek it is not said, & r 2 noXvtp, but € \' ; rov ko Kirov, 
 (within the bosom,) comparing the particle o ? with 
 what he had expressed by the particle npo:, with, in 
 the 1st and 2nd verses of John i. This expression 
 may be thus interpreted : the Father and the Son are 
 so closely united together, that this union has not 
 only been from eternity, but will also endure to eter- 
 
OF ALL THE HOLY SCRIPTURES. 243 
 
 nity ; and the Son is always with, and in the Father, 
 in an indissoluble essence of the Godhead ; so that 
 even the incarnation of the Son cannot destroy this 
 union. ' He hath declared him to us,' verse 18. 
 ( y EK€7voq) He it is and no other. For by this most 
 emphatical word he would transfer our heart, mind, 
 soul, and all our thoughts upon the Son. 'Efayqa-ctTo, 
 declared ; this not only signifies, as the German ver- 
 sion has it, TEx fjat cs faerf wrtrigt, nuntiavit, declared ; 
 but as it is rendered in Latin, exposuit, deprompsit, 
 set abroad in view, brought forth ; He, as a store- 
 keeper, (viz. from the bosom of the Father, from the 
 most profound and most secret divinity) expounded 
 and brought to light, things which otherwise had 
 remained hidden and obscure. By this word, (de- 
 clared,) he also shews why Christ is called Xoyoq, 
 (the Word) viz. not only because he is the image of 
 the Father, as speech is the image of the mind ; nor 
 therefore only, because from the beginning God 
 spake by Him to the prophets ; but for this reason 
 also, because it is he himself who makes known, and 
 manifests to us the mind of God, and sets before us, 
 and grafts into our hearts that grace and truth which 
 himself procured for us. There is a fourth reason 
 why He is called the Word, viz. because he is our 
 Advocate and Intercessor with the Father. (I John 
 ii. 1. Heb. ix. 24.) In the Greek, (verse 18,) the 
 word vha7v, nobis, to us, is wanting ; it is only said, 
 i^yrjcraro, he declared : which omission of a word 
 used in other places, and often not without emphasis, 
 ought not to be thought vain, or unadvised. 
 
 R 2 
 
244 CHRIST THE SUM AND SUBSTANCE 
 
 3. Six Proofs of the Divinity of Christ, ichich occur in 
 the opening of St. Johns Gospel. 
 
 I. 
 
 ' He, to whom eternity is so ascribed, as to have 
 no beginning, is together with the Father, the true 
 and essential God. But such an eternity is ascribed 
 unto Christ: therefore Christ together with the Father 
 is the true and essential God.' The major proposi- 
 tion is true beyond all doubt ; it being against com- 
 mon reason to attribute to any being that eternity 
 which is without beginning, and yet not acknowledge 
 it to be the true God. Wherefore no man of sense 
 will require a proof of this proposition. But this is 
 to be demonstrated, that that eternity which is with- 
 out any beginning, belongs to Christ, and then it 
 follows of itself, that Christ is the true and essential 
 God. But this is affirmed by the evangelist in plain 
 and clear words: for he says concerning the same 
 Christ, who walked about among men en the earth, 
 being made visible to men in the flesh, that he is the 
 Word, ' which was in the beginning/ or then ex- 
 isted, when the beginning of any thing could be said 
 to be. The emphasis of the words of John (espe- 
 cially of the word \y t was, signifying that that Word 
 had no beginning, but did really exist before the be- 
 ginning of time, beyond which there is nothing but 
 eternity ;) I say, this emphasis, together with the 
 places of scripture wherewith it has been compared, 
 is to be remembered here from the preceding sec- 
 tions. We only add the words of St. Augustine in 
 Epist. LXVI. '• It is not said, as in the beginning, 
 
OF ALL THE HOLY SCRIPTURES. 245 
 
 God made heaven and earth, so in the beginning he 
 made the Word ; but, In the beginning was the Word." 
 In this place, John was wholly intent to set before 
 our eyes the glory of the Son of God from the very 
 beginning of Genesis, that he might at once give us 
 a key, how we ought rightly to seek and to find 
 Christ, as the substance of the writings of Moses 
 and all the prophets, from the genuine foundation of 
 the secret depths of God's wisdom. Otherwise some 
 other form of speaking might have expressed the 
 eternity of the Son of God, as he uses in other places ; 
 when for example, (First Epistle i. 2,) he calls him. 
 ' that Eternal Life which was with the Father,' (as 
 he also calls him, (First Epist. v. 20) ' Eternal Life,' 
 whereby he explains the very words which he uses 
 in this place, by an expression of like import: for he 
 here says, ' In the beginning was the word, and the 
 word was with God, and the word was God.' But 
 in his epistle it is : ' that Eternal Life (which in the 
 preceding verse, as well as in his gospel, he had 
 called the Word) was with the Father. What can be 
 clearer than that St. John shews it is the same thing 
 with him, whether he says, ' He was in the begin- 
 ning,' or else says, ' He is eternal;' for he is the 
 best interpreter of his own words? Hence it is un- 
 reasonable to object, why does he not write expressly, 
 The Word teas from eternity; then the thing would 
 be plain, and need no farther proof. For it must be 
 considered, that St. John's design here is to explain 
 the words of Moses, for which we ought to be thank- 
 ful : and since the thing has been delivered thus by 
 Moses, he follows Moses's words, and seems to be 
 delighted with the expression, as appears by his fre- 
 quent using thereof. And he is not only studious 
 
246 CHRIST THE SUM AND SUBSTANCE 
 
 in interpreting Moses, but also refers us to the testi- 
 mony of Moses concerning Christ ; wherefore he does 
 industriously keep to his words, as the most proper 
 for him to use in writing his gospel, especially 
 against the errors of Ebion and Cerinthus. More- 
 over, the eternity of Christ is by these words so 
 plainly set before our eyes, that whosoever will 
 calmly consider them, can have no doubt in his mind 
 concerning them. But because the heart of St. John 
 was full of this matter, he explains his own words 
 largely, as he had explained the words of Moses. 
 Why therefore should we not acquiesce in what he 
 sufficiently signifies, that the words, ' He was in the 
 beginning/ and ' He is eternal/ have the very same 
 sense and meaning? Nor are there wanting in the 
 Holy Scriptures, other testimonies of the like nature, 
 which can fully satisfy thy desire, or most clearly, 
 as thou couldst wish, set forth the eternity of Christ, 
 so as thou mayest have no longer any room for 
 evading the testimonies for Christ's eternity, from 
 which his true and essential divinity must be ac- 
 knowledged without any contradiction. For what 
 can be more evident, than that Micah the prophet, 
 foretelling that Christ should be born at Bethlehem, 
 declares him to be the person, ' whose rising or 
 goings forth (VnN^lft exitus) have been from of old, 
 (from the beginning) from everlasting.' (Micah v. 2.) 
 Which way of expression is much more emphatic, 
 than if he had only said, that Christ was from eter- 
 nity. But what else does Micah say, but that He, 
 who at the time appointed by God, should be born 
 at Bethlehem, was not then first to have his begin- 
 ning, but that ' He was without any beginning ; ' 
 which can be attributed to none but the true, the 
 
OF ALL THE HOLY SCRIPTURES. 247 
 
 living, and eternal God. If any one be not satisfied 
 with this clear testimony, there are not wanting in 
 the scriptures many others to convince him. But he 
 that will not give his assent to the plain word of God ; 
 and though the strongest proofs be laid before him, 
 labours still to call them into question, and to put 
 another sense into the word of God, than that which 
 the Spirit of God has supplied us with, and (as it 
 were) imprinted upon us, (so that we have no occa- 
 sion to interpret it by our own, but are able to do it 
 by the very words of the Spirit of God),— how can 
 he possibly be convinced? since he makes ' God a 
 liar, because he believeth not the record that God 
 gave of his Son : And this is the record, that God 
 hath given to us eternal life, and this life is in his 
 Son. (1 John v. 10.) 
 
 II. 
 
 " He whom the Holy Scripture itself calls God, 
 and that without any limitation, and consequently 
 without any difference (as to essence and divine pro- 
 perty) from Him who made heaven and earth, or from 
 Him whom we adore as the true, eternal, and living 
 God, He is the true and living God : but Christ is 
 thus called God in the Holy Scripture: therefore he 
 is the true, essential, and living God." The major 
 proposition wants no proof. For if any one should 
 object, that many in the same Holy Scriptures are 
 called gods, who are not the only, true, and living 
 God, and the Creator of heaven and earth ; the Word 
 of God is described after so sublime a manner, in the 
 major proposition, that this objection deserves no 
 
248 CHRIST THE SUM AND SUBSTANCE 
 
 regard here. But as to the minor proposition, that 
 lies plainly before our eyes in the very beginning of 
 St. John's gospel : for there the discourse is mani- 
 festly of no other person, but of the * Word that was 
 made flesh/ or of Jesus Christ, concerning whom 
 John wrote his gospel. Here therefore He is not 
 only by him called ' the Word which was in the be- 
 ginning, and was with God ;' but he says also in the 
 clearest and plainest words, such as every one may 
 understand, &eo<j yv o Xoyoq, Deus erat illud Verbum, — 
 ' God was the Word.' It was observed by us in the 
 former meditation, that these words, if they were 
 placed in their natural order, ought to be rendered, 
 — the Word was God. That this acceptation of the 
 words cannot seem improper to one that has but 
 small knowledge of the Greek tongue, among other 
 things, appears from hence, that a certain person, 
 who translated the New Testament into the German 
 tongue, and not a little perverts those places which 
 speak of Christ, translates the word Xoyoq, not Verburn, 
 [the Word] but ^etJc, sermo, [speech] and yet thus 
 expresses the Greek words, according to their natural 
 position : Bic EUtie tnar tin CEtott, i. e. Sermo erat Deus 
 aliquis, — speech was a (certain) God. By which in- 
 deed the interpreter confesses, that the words ought 
 so to be taken according to their natural order, that 
 God may be the predicate, or that which John would 
 here say and affirm concerning the Word, viz. that 
 ' He is God ;' yet nevertheless he perverts the text, 
 when he thus translates it into the German, BuBcBc 
 rjoar £in (Sott, Sermo erat Deus aliquis, — speech was a 
 (certain) God : without doubt for this end, that the 
 readers of this version might think that Christ indeed 
 is God, but not the true and essential God. But now 
 
OF ALL THE HOLY SCRIPTURES. 249 
 
 no man can offer the least colour from the Greek 
 text, to make it only probable, that it ought to be 
 thus interpreted, — the speech or the word, was a 
 (certain) God. For when it is said before, Verbum 
 Hinder at apud Deum, — the word was with God; and it 
 immediately follows, Et Mud Verbum erat dels, Dens, 
 — and the Word was God ; it being presently added. 
 Hoc Verbum in principio erat apud Deum, — this Word 
 was in the beginning with God ; it plainly enough 
 appears that the word 0=^, (God) put in the first and 
 third place, ought altogether to be understood of the 
 true and essential God ; but in the middle place, 
 where it is said, ' the Word was God,' after the same 
 manner, and with the same term, and the name deli; 
 is assigned to the Word without any limitation, (es- 
 pecially when the nature of the predicate 6eo;, (God) 
 placed emphatically before the subject I Xoyo<;, (the 
 Word,) requires no article before it : certainly we 
 should do violence to the whole context, if here, 
 where the Word is called God, we should not under- 
 stand it also concerning the true and essential God. 
 This is an example, what miserable shifts corrupt 
 reason finds it necessary to use ; when once departed 
 from the clear word of God, it finds the letter oppo- 
 site to it, and notwithstanding desires to defend an 
 erroneous opinion once formed. Thus in his trans- 
 lation, the first artifice was to put the word £UtJ£, — 
 speech, instead of &3ort,— word ; and when that 
 would not suffice, he has another way of wresting 
 the text, to make his opinion prevail. Certainly an 
 honest and upright mind, ignorant of those artifices, 
 could never fall into such imaginations upon reading 
 St. John's words. Wherefore we have subjoined 
 that instance for an admonition, that the falsehood 
 
250 CHRIST THE SUM AND SUBSTANCE 
 
 of those things, which are wont to be brought against 
 the divine glory and majesty of our Lord Jesus 
 Christ, may be the better known and avoided. For 
 to attain the knowledge of Christ's Godhead, there 
 is no need of far-fetched interpretations ; the plain 
 word of God is before you which it is fit you should 
 believe, and adhere to with simplicity of mind. But 
 to pervert plain words, recourse must be had to 
 human arts, and a laborious exercise of wit. Con- 
 cerning the above-mentioned version of the text, ' the 
 Word was God,' it is to be noted, that there is nothing 
 new or strange in that expression : for so have the 
 Dutch, the English, the French, the Bohemians, 
 translated these words in their bibles, and Piscator 
 has so rendered them in his German translation. 
 From whence it may at least be understood, that this 
 acceptation of the words appeared to be the plainest 
 and most proper of all to the best interpreters. And 
 that this is the true acceptation, may appear from the 
 intention of St. John by them, viz. that the Word 
 was before the beginning of any thing, or it was 
 from eternity ; so as no time can be assigned when 
 he began to exist. But if you inquire, where then 
 was the Word, if thus set beyond time and place, 
 and any conception that man can form of created 
 beings ? it is answered, He was from eternity with 
 God, and before or in the presence of God, as the 
 most beloved Son ; his delight and joy is in the pre- 
 sence of his Father. (1 John i. 2.) If you further 
 ask, Was the Word of another essence from God? 
 w r as he any way in respect of his essence different 
 from God ? It is answered, No. That same Word 
 was God. If you still urge, Was there then no dif- 
 ference between the Word and God ? it is answered, 
 
OF ALL THE HOLY SCRIPTURES. 251 
 
 Noue at all, in regard of essence, but the ' Word 
 was in the beginning with God/ as it was said in 
 the first verse, and again repeated in the second, 
 that you may observe there is no difference in the 
 Godhead in point of essence ; and yet nevertheless 
 that there is such a difference, that the Father and 
 the Word should not be confounded, but that in re- 
 gard of essence they are One, and in regard of per- 
 sonality they are Two : which distinction holds also 
 as to the Holy Spirit : wherefore St. John might truly 
 say, that they are Three ; and that these Three are 
 One. Why therefore, O man, dost thou go about to 
 wrest those words which the scriptures make plain 
 and consonant ? But if any one induced by the least 
 colour of reason, scruples to acquiesce in a clear 
 version generally received by such numbers of intel- 
 ligent people, and is not satisfied with what is 
 alleged before concerning it, let him know, that this 
 is no derogation at all to the truth itself. Let the 
 version be retained as it stands in our German bibles^ 
 untJ Gott boar "Das 2Bort, i. e. et Deus erat Verbum> — 
 and God was the Word : taking it in this manner, 
 pray what is wanting to a demonstration of the true 
 and essential Godhead of our Saviour? John says, 
 ' the Word was with God/ Some may have con- 
 cluded perhaps from these words, that because the 
 Word was with God, it was therefore not God, but 
 some other thing beside God: John therefore answers, 
 Gott boar selfcst "Das C&ort, i. e. ipse Deus erat Mud Ver- 
 bum, — God himself was the Word. And when it 
 may be retorted ; Are they then in no respect two ; 
 and is all difference (even personal) taken from 
 them? St. John for that reason repeats what he had 
 said, and saith ; ovroi; the same (i. e. Xoyoq the Word ; 
 
252 CHRIST THE SUM AND SUBSTANCE 
 
 by which term at the very time he expresses some 
 personal difference) was in the beginning with God. 
 Which way soever therefore our antagonist turns 
 himself, he will not at all advantage his cause ; for 
 the words of St. John are so clear, so convincing 
 and piercing, that they cannot possibly be so far 
 wrested, but that the simple and plain mind of John, 
 must needs be acknowledged by him who will not 
 choose to be blind, with his eyes open. They most 
 effectually confute Arius, as well as Sabellius; the 
 first, in his oppugning the true divinity of Christ; 
 and the other, in taking away the distinction of per- 
 sons in the Godhead. But when we speak of the 
 difference of persons, this is not to be understood in 
 a gross manner, and such as is suitable to created 
 beings : for corrupt reason easily sinks so low, as to 
 form to itself such a personality in the mind, that 
 may also involve a difference of the essence. The 
 words of St. John directly oppose this gross and 
 false conception of the personality, and all things 
 are therein delivered in a most plain and simple 
 manner, in which every one may safely acquiesce; 
 nor is there reason why any one should be offended 
 with the word personality, so it be not hurried by cor- 
 rupt reason into a perverse sense. Since therefore 
 the words of John are so clear, and attribute the 
 same divinity to the Word, or the Son, as belongs to 
 the Father, nothing more can be required to the 
 former proof of the minor proposition of the second 
 syllogism, than that every one should be referred to 
 the words of John, without adding a single word to 
 them. But it was thought convenient to produce 
 some arguments for their sake, who will not be con- 
 tent with plain words. And if there be any who 
 
OF ALL THE HOLY SCRIPTURES. 2,53 
 
 will not yet be satisfied, nor admit the things which 
 St. John affirms in express words, but will still re- 
 quire some other demonstration of the true and es- 
 sential divinity of our Lord Jesus Christ: in order to 
 gratify such a one farther, we shall quote the First 
 Epistle of John, v. 20, in which John interprets him- 
 self, saying, ' We know that the Son of God is come, 
 and hath given us an understanding, that we may 
 know him that is true: and we are in him that is 
 true, even in his Son Jesus Christ. This (ovro;) is the 
 true God, and eternal life/ Of whom is the discourse 
 here? Is it not of Jesus Christ? Who is that true 
 one in whom we are ? Is it not Jesus Christ ? Here 
 therefore this Jesus is said to be the true God : 
 whereby John declares, how he would have it be 
 understood, that in this same verse he calls him tgj/ 
 akyOuKiv, — ' Him that is true/ surely in such a sense, 
 as that he is the true God. And who, I pray, is it, 
 that in the Holy Scriptures is called ' eternal life?' 
 Is not this the name that belongs to the Son of God ? 
 and is everywhere given him. Does not John him- 
 self, (First Epist. i. 2,) call him that ' eternal life, 
 which was with the Father?' Does not he tell us, 
 chap. v. 11, 12, of the same epistle, that ' eternal 
 life is in the Son ; that he that hath the Son, hath 
 life ; and he that hath not the Son, hath not life?' 
 And behold, he not only affirms of this same Jesus 
 Christ, that he is life eternal, but says (verse 20,) 
 * This is the true God, and eternal life ; ' and adds, 
 'Little children, keep yourselves from idols:' that 
 he might thereby every way attest, that the true and 
 essential divinity of the Son of God ought to be 
 acknowledged by us. For if John, as is well to be 
 observed, had so great a care of the churches, as to 
 
254 CHRIST THE SUM AXD SUBSTANCE 
 
 admonish them to beware of idols, how could he 
 prevail upon himself to give the greatest occasion of 
 all for idolatry ? But he would certainly have given 
 it, had he declared those things of any created being, 
 which he has spoken concerning Christ, in his gospel, 
 his epistles, and Revelation. Moreover, those things 
 should be well considered, which are written, (John 
 xiv. 8 — 11,) 'Philip saith unto him, Lord, shew us 
 the Father, and it sufliceth us. Jesus saith unto him, 
 He that hath seen me, hath seen the Father; believe 
 me that I am in the Father, and the Father in me.' 
 Now what else in effect does Christ say here, but that 
 He and the Father are One ? Can it be thought that 
 the inquiry in this place was about the unity of will 
 and affection ! No, by no means. For how can you 
 find this sense in the words of Philip, and how could 
 the answer of our Lord suit with the request of 
 Philip, if he would thereby have declared nothing to 
 him more, but that he and the Father were so united 
 by consent of will and affection, as two friends are 
 united together, or as every believer is joined with 
 God, by an union of will. Wherefore this is the 
 obvious meaning of John's words, that the Son is of 
 the same divine and individual essence with the 
 Father. St. Paul also calls our Lord Jesus Christ, 
 ' God over all, blessed for ever/ (Rom. ix. 5.) What 
 other lofty names are in many places of scripture 
 attributed to Christ, agreeing to the one, true, and 
 essential God, and that he is particularly called 
 Jehovah, that is, the essential God, subsisting by 
 himself, may be seen hereafter in the index of the 
 divine names or titles of Christ; in which, neverthe- 
 less, for brevity's sake, there are but few of them 
 enumerated ; whereas it could be easily shewn, that 
 
OF ALL THE HOLY SCRIPTURES. 255 
 
 Moses, the Prophets, and the Psalms, are full of 
 clear testimonies of the divinity of Christ. May it 
 please God to open the hearts of many to attend 
 diligently to this important affair. But from what 
 hath been said, it is abundantly manifest, that the 
 conclusion above made, remains firm, viz. that Jesus 
 Christ is the true, the essential, and living God ; 
 because it appears clearer than meridian light, not 
 only from the plain words of John, (which way soever 
 they are placed and turned) but also from the uni- 
 versal testimony of all the holy writings. Why 
 therefore doth blind and wretched reason take such 
 pains to depreciate and deny the Lord, ' by whom 
 are all things, and we by Him?' (1 Cor. viii. 6.) 
 May we not hence conclude, how fearful and dan- 
 gerous it is for any one to go about to read the Holy 
 Scriptures but as an humble and meek disciple, 
 whose part it is, without contradiction, to believe 
 the things which the scripture delivers us in clear 
 and perspicuous words. But though the two argu- 
 ments now alleged, are abundantly sufficient to con- 
 vince and satisfy the mind, concerning the true and 
 essential divinity of Christ ; yet there still remain, in 
 the beginning of this gospel, many more of no less 
 conviction to the heart, which now follow. 
 
 III. 
 
 " He, by whom all things were made, and without 
 whom nothing was made that was made, is equally 
 with the Father the only true and Almighty God. 
 But Christ is He, by whom all things were made, and 
 without whom nothing was made that was made : 
 
256 CHRIST THE SUM AND SUBSTANCE 
 
 Therefore Christ is the only true and Almighty 
 God." No man hath any reason to doubt of the 
 truth of the major proposition ; for every one can 
 easily understand that He, by whom all things (that 
 are out of God, or may be said to be created) were 
 created, cannot possibly be any other, than the true, 
 essential, and Almighty God. But perhaps reason 
 will seek for a subterfuge in the word by, and say 
 that He who himself created all things, must indeed 
 be the only true and Almighty God ; but that He by 
 whom all things were created, must be said to have 
 first received power and efficacy from one higher 
 than himself, by the use whereof afterwards, and so 
 not from his own power and virtue, nor from Divine 
 Omnipotence properly so called, created all things : 
 therefore that he cannot be called the true and 
 Almighty God, by whom, as by an organ and instru- 
 ment, all things were made ; but that the true and 
 Almighty God made use of him as an instrument, 
 and so created all things by him. That this objec- 
 tion may be the more solidly answered, the major 
 proposition might thus have been formed, with so 
 much the greater emphasis : " To whom the creation 
 of heaven and earth, yea, the creation of all things 
 that are in heaven and earth, without exception of 
 any thing created, is ascribed, not so only as effected 
 by him, but as to the Creator himself; and indeed in 
 such a way, that it could not be assigned to any 
 other after a more sublime manner: He is the only 
 True, Omnipotent, and Essential God/' Every one 
 sees, that this cannot be said of an angel, nor of any 
 thing else, that may be used as an instrument ; but 
 it is manifestly clear, that this is affirmed of Christ 
 in the Holy Scriptures. Therefore (as St. John says) 
 
OF ALL THE HOLY SCRIPTURES. 257 
 
 ' All things were made by the Word, and without 
 Him was not any thing made, that was made ;' so 
 St. Paul declares these things more at large : (Col. i. 
 16, 17.) ' By Him were all things created, that are 
 in heaven, and that are in earth, visible and invisible ; 
 whether they be thrones, or dominions, or principali- 
 ties, or powers : all things were created by him, and 
 for him. And he is before all things, and by him 
 all things consist.' Note here in the first place, for 
 hence it may thoroughly be understood, that such 
 things as these cannot be spoken of a mere instru- 
 ment, nor of an angel, nor of any other thing which 
 is not God himself. For He, by whom not only all 
 things, but for whom all visible things were created, 
 nay, who is before all things, and by w r hom, or in 
 whom all things do consist, (or are preserved in their 
 being) He, I say, can by no means be created, but 
 must himself be the essential God ; and this is Christ 
 himself. Note then, that as St. Paul says by whom 
 also (in the oblique case) he made the worlds, (Heb. 
 i. 2,) rsi; aluvaq, secula (the ages,) whatsoever is in 
 any manner circumscribed by time : so he presently 
 after affirms of him, (in the nominative case) that 
 ' He, as the brightness of his glory, and the express 
 image of his person, upholdeth all things by the 
 word of his power;' so that nothing can subsist un- 
 less it be supported by his powerful word ; which 
 certainly is not the proper work of any created being, 
 but of the living God alone: for he does not here 
 say by whom, but icho (the Son is here spoken of) up- 
 holds ail things by the word of his power. And if 
 you still desire farther proofs, turn your eyes imme- 
 diately to the following quotations, and observe, that 
 the Holy Spirit does not so tie himself to the use of 
 
258 CHRIST THE SUM AND SUBSTANCE 
 
 the particle by, but attributes unto Christ the work of 
 creation simply, in the nominative case, speaking of 
 the Son thus : J,l Kvpto, (Psalm cii. 25, &c.) ' Thou. 
 Lord, in the beginning (or of old) hast laid the foun- 
 dation of the earth, and the heavens are the work of 
 thy hands. They shall perish, but thou shalt endure 
 (but thou remainest) and they all shall wax old like 
 a garment, and as a vesture thou shalt change them, 
 and they shall be changed. But thou art the same, 
 and thy years shall have no end/ Therefore is not 
 He, who laid the foundation of the earth, and whose 
 handy-work the heavens are, who shall change the 
 heavens themselves, and who always remains the 
 same ; the eternal, the living, and Almighty God,' with 
 whom is no variableness?' (James i. 17.) Now it is 
 evident beyond all controversy, that these things are 
 spoken of Christ, for the Epistle to the Hebrews avers 
 it in express words ; and it is acknowledged by all, 
 that Psalm cii. is to be understood of the Messiah. If 
 any one shall object, that these things are spoken of 
 the new creation, he should know, that neither the 
 to kut' apxas, in the beginning, nor this change or 
 transmutation of heaven and earth, nor the things 
 that go before, can suit with such a suggestion. 
 But if Christ be he that laid the foundation of the 
 earth, &c. what, I pray, can be more evident, than 
 that Christ himself is the true, essential, and Almighty 
 God ? May we not say to him ; (Isai. Ixiv. 8.) ' O 
 Jehovah, thou art our Father: we are the clay, and 
 thou our potter, and we all are the work of thy hand ? ' 
 Cannot we perceive that it is Christ, of whom it is 
 said, (Isai. liv. 5.) ' Thy Maker is thy husband, (the 
 Lord of Hosts is his name) and thy Redeemer, the 
 Holy One of Israel, the God of the w hole earth, shall 
 
OF ALL THE HOLY SCRIPTURES. 259 
 
 lie be called?' Behold! thus the prophetic Spirit 
 speaks of Christ, and instructs us how we ought to 
 celebrate and resound the glory of the Son of God, 
 with a name and titles worthy of him. For who, I 
 beseech you, is the husband of the Church ? Is not 
 Christ so denominated in the very institution of 
 matrimony ? Does not St. Paul say, (Eph. v. 32.) 
 ' This is a great mystery : but I speak concerning 
 Christ and the church. And I have espoused you to 
 one husband, that I may present you as a chaste 
 virgin to Christ?' (2 Cor. xi. 2) It is manifest 
 that that man does not understand the whole eco- 
 nomy of God in the Old and New Testament, nor 
 has he perceived the mystery of Christ in the scrip- 
 tures, who denies, that Isaiah doth comfort and en- 
 courage the church, by representing Christ to her as 
 her husband, who is likewise her Maker, and not 
 only as her husband, but also her Redeemer, rh bN2, 
 which is the proper work and office of Christ, and 
 shadowed in the law by types. Compare also here 
 Isa. lxii. 5 : where he calls this person, from the work 
 of creation, ' the God of the whole earth ; ' yea, he 
 affirms that this their Redeemer, the Holy One of 
 Israel, should be called ' the God of the whole earth/ 
 whose name he had called mrp Jehovah, the essen- 
 tial God, the God of Hosts. And the Holy Scrip- 
 tures are full of the like expressions, wherein the 
 Messiah is set before us as Creator ; but there is not 
 so much as one text in all the sacred writings, in 
 which Christ himself is said to be a thing created, or 
 that he was made by God. Jerome has most fully 
 vindicated, by rightly translating one word of the 
 authentic Hebrew text, that place in Prov. viii. 22, 
 which Arius hath very much misused. For whereas 
 
 S 2 
 
260 CHRIST THE SUM AND SUBSTANCE 
 
 Arius out of some copies of the version of the LXX 
 Interpreters, reads it thus ; Kvpioq eicnae /*e «p%V oZZv 
 auTg, i- e. Jehovah creavit me initium viarum suarum, 
 i. e. — The Lord created me the beginning of his 
 ways : Jerome has to this most rightly opposed the 
 Hebrew word *02p (to which the translation ought to 
 have been entirely agreeable) which Hebrew word 
 does not at all signify creavit me — created me, sed 
 possedit me — but possessed me ; by which interpre- 
 tation he has also answered that place in Eccles. 
 xxiv. 9. Jlpo T8 alwvo$ aii apyfic, e/cTitre pe : Ante se- 
 culum a principio creavit me, i. e. — He created me 
 from the beginning before the world ; inasmuch as 
 this was taken from the wrong version of the Hebrew 
 word just mentioned. 1 If a man's mind be so en- 
 lightened by the Lord, that he comes to understand 
 the prophecies concerning the Messiah, or the scrip- 
 tures which speak of him, he will then easily know, 
 that Psalm c. is nothing else but an acclamation of 
 the prophetic Spirit, which relates to the Messiah ; 
 saying, ' Make a joyful noise unto the Lord, all ye 
 lands : serve the Lord with gladness, and come be- 
 fore his presence with singing. Know ye that the 
 Lord he is God, it is he that hath made us, and not 
 we ourselves ; we are his people, and the sheep of 
 his pasture.' He will then also easily understand 
 that Moses sang not of any other person : (Psalm xc. 
 2, 3.) ' Before the mountains were brought forth, or 
 ever thou hadst formed the earth and the world; 
 even from everlasting to everlasting thou art God. 
 Thou turnest man to destruction, and sayest, Return 
 ye children of men/ Is it not the voice of the 
 
 1 The English translation runs thus : (Prov. viii. 22.) ' The Lord 
 possessed me in the beginning of his way, before his works of old.' 
 
OF ALL THE HOLY SCRIPTURES. '261 
 
 blessed Son of God, which the dead in their graves 
 are one day to hear, and come forth ? And if there 
 be any one. to whom these especially, or any other 
 the like places of scripture may not seem so clear and 
 perspicuous, as to be convinced immediately from 
 them of the omnipotence and divine glory of Jesus 
 Christ ; he ought not from hence to conclude, that 
 others may not have a greater conviction of mind 
 from them, but he ought humbly to pray to God for a 
 better understanding of his word : so he will in due 
 time open his eyes more and more, that he may be 
 able to find everywhere in Moses and the Prophets, 
 the clearest testimonies concerning the omnipotence 
 and majesty- of Christ ; as St. John in the beginning 
 of his gospel, already considered by us, furnishes an 
 example of this matter from the first chapter of Gene- 
 sis, where certainly another person, who by his own 
 reason, void of divine light, should attempt this, will 
 not be able to discover from thence the eternal divi- 
 nity and omnipotence of Christ. In the mean time, 
 it is the duty of every one to be contented with those 
 plain and open testimonies which we have pro- 
 duced above, and most carefully to beware that he 
 deny not any thing to Christ, which the Holy Spirit 
 adjudges by clear and evident words to belong to 
 him. Therefore although from this manifest proof 
 of the minor proposition, the conclusion stands firm 
 and uncontrollable, that Christ, being the maker of 
 heaven and earth, is the true and Almighty God ; 
 yet still this scruple, which some may perhaps have, 
 is to be more solidly removed. It is asked, but why 
 does John use the particle 2. a, hy ; or why does he 
 say. ' all things were made by him,' and not rather, 
 —he made all things ? And for what reason does 
 
262 CHRIST THE SUM AND SUBSTANCE 
 
 the scripture also elsewhere in this very matter use 
 this particle by? To which it is answered, that this 
 was not done in any wise to derogate from the ma- 
 jesty of Christ, whereto corrupt reason most shame- 
 fully bends ; forasmuch as without any controversy 
 it is written of Almighty God, (Rom. xi. 36.) ' Of 
 him, and through him, (or by him, II avre, per eum) 
 and to him, are all things; to whom be glory for ever- 
 Amen.' In like manner it is written ; (Heb. ii. 10.) 
 * It became him, for whom are all things, and by 
 whom are all things, in bringing many sons unto 
 glory, to make the captain of their salvation perfect 
 1 through sufferings : ' not to mention now any more 
 places of scripture. But the Holy Scriptures do the 
 rather use this particle, that we may thereby acknow- 
 ledge the glory of Christ : as also the scope of this 
 particle by is manifest from Col. i. 16 — 20. This is 
 most evidently seen in St. John ; for after he had 
 assigned eternity to Christ, and had declared him 
 equal to the Father in his divinity, as being of the 
 same essence with him, he ascribes also the same 
 omnipotence to him, which is due to the Father, and 
 makes not the particle per, (by,) to derogate more 
 from his divine majesty, than the particle apud, 
 (with,) which he uses in the first and second verses 
 of his gospel. Nay, when he had already in express 
 words assigned to the Son eternity, and the true and 
 essential divinity, he knew well, that the sense of 
 the third verse could not be understood of any other 
 than the divine omnipotence. But by reason of 
 the mystery of the Father and the Son, (Col. ii. 2,) 
 who are of the same essence, but distinct in their 
 personality, he uses in this place the particle *fa 9 
 (with,) as well as that of S*a, (by,) and makes Christ 
 
OF ALL THE HOLY SCRIPTURES. 2G3 
 
 himself to be his own interpreter, (John v. 17, 19,) 
 saying to the Jews; ' "My Father worketh hitherto. 
 and I work.' But to the Jews, who easily perceived 
 from this saying, that he did not call God his Father 
 after a common way of speaking, but that he made 
 himself equal with God; he said moreover, ' Verily, 
 verily, I say unto you, the Son can do nothing of 
 himself, but what he seeth the Father do ; for what 
 things soever he doth, these also doth the Son like- 
 wise.' By which words indeed Christ honoureth his 
 Father, but teaches at the same time, (verse -23,) that 
 all men should honour the Son, even as they honour 
 the Father. ' He that honoureth not the Son, (un- 
 derstand, even as he honoureth the Father) honoureth 
 not the Father which hath sent him.' Likewise in 
 St. Paul's epistles, when the particle £<a, (by,) is 
 used concerning the Son, it is so clearly signified by- 
 other words, and so sublime a sense is given to it, 
 that any one may easily perceive he does nothing 
 else, but propose the order of the divine operations, 
 and declare, that all manifestations of the Father, 
 both in the kingdom of nature and grace, is made by 
 the Son, and in the Son, as the eternal Word of God. 
 And as long as this is not understood from the word 
 of God, so long also it is not understood as it ought 
 to be, what Christ is, and what is obtained bv him. 
 
 IV. 
 
 " The first principle or cause original of life is the 
 true and essential God : the Word, as by which all liv- 
 ing things were created, is the first principle or cause 
 original of life ; therefore the Word is the true and 
 
264 CHRIST THE SUM AND SUBSTANCE 
 
 essential God." Or, " He by whom all created things 
 do live, and who gives life to all created things, must 
 be God : the word gives life to all creatures ; there- 
 fore the word must be God." By this twofold way 
 of reasoning, the Rev. John Arndius forms his con- 
 clusion from the words of St. John. No one could 
 doubt of the major proposition, who would but a 
 little consider it. For indeed a man's reason cannot 
 conceive, how to be the first original or principle of 
 life, or to be him by whom all created beings do live, 
 and who gives life to all created things, can be 
 assigned to any other than the living God. Whence 
 God is not only wont to be called in the Holy Scrip- 
 tures the living God, (Deut. v. 33. John vi. 57. 
 1 Sam. xvii. 26. 2 Kings xix. 4, 16. Psalm xlii. 3. 
 John i. 2,) but to be the origin and fountain of life is 
 also attributed to him alone, as David says ; (Psalm 
 xxxvi. 9.) ' With thee, ("[E27 itfa ™ Qelv— with 
 God. John i. 2.) is the fountain of life.' By which 
 fountain of life, no other indeed but Christ is in this 
 place to be understood. But if any one should not 
 be persuaded of this, yet he cannot deny but that the 
 fountain and beginning of life is to be ascribed to 
 God alone, all other beings, which cannot be said to 
 be God, being excluded : with which place ought to 
 be compared, (Jer. ii. 13,) where it is said, ' They 
 have forsaken me, the fountain of living waters;' 
 which it is manifest cannot be understood of any 
 other, but of the living God. As to what now be- 
 longs to the minor proposition, we are plainly enough 
 taught in the New Testament, where we ought to 
 seek this fountain of life, or source of living waters. 
 For thus Christ says to the woman of Samaria, (John 
 iv. 10.) ' If thou knewest the gift of God, and who 
 
OF ALL THE HOLY SCRIPTURES. 265 
 
 it is that saith to thee, Give me to drink, thou would- 
 est have asked of him, and he would have given thee 
 living water:' (and verse 14.) * Whosoever drinketh 
 of the water that I shall give him, shall never thirst ; 
 but the water that I shall give him, shall be in him 
 a well of water springing up into everlasting life/ 
 This is what John saith : ' In him was life,' (John i. 4.) 
 If any one would so understand these words, as if 
 nothing else were meant by them, but what is wont 
 to be said of any other living thing, to wit, — that 
 there is life in it — it is most evident, this was not the 
 thing that John was concerned about : for what had 
 he said worthy the mentioning? How would this 
 agree with what he had said before ? How witli 
 what follows, where this life is called the ' light of 
 men/ (John i. 4.) Wherefore by this expression, 
 [that in him (i. e. in Christ) life is said to be] some- 
 thing more sublime must necessarily be denoted, to 
 wit, — the very origin of life, which cannot be in any 
 created thing, but is in Christ, as the true and essen- 
 tial God. But if some would still interpret these 
 things no farther, than that therefore only there is life 
 in Christ, because he hath taught other men the way 
 of life, every one must perceive that such an inter- 
 pretation is very far from reaching the intention of 
 St. John, since neither does this so agree ; with the pre- 
 ceding and following words, that it should be taken 
 for their adequate meaning. And might not the 
 same thing have been said in this sense of John the 
 Baptist? But since this remarkable predicate is 
 plainly in the text denied to John the Baptist, but is 
 given to Christ, though John, by the testimony of 
 Christ himself, was the greatest that were born of 
 women ; certainly it is evident, that by this the text 
 
266 CHRIST THE SUM AND SUBSTANCE 
 
 instructs us, that Christ is more than a mere man ; 
 that the principle of life is to be sought for in him, 
 and cannot be looked for in any created thing. 
 Truly these, and other the like interpretations, are 
 so managed, that it is easy for every one that con- 
 siders them without prejudicate opinions to know, 
 that the sublime declarations which are here made 
 of Christ, are by such interpretations extremely, and 
 as far as can be done by corrupt reason, industriously 
 extenuated. Therefore let the matter be considered 
 as it plainly appears in the text with its connexion, 
 and it will be easily and without trouble perceived : 
 (1) That these words, ' In him was life/ flow from 
 the antecedent words. Now in the former words, 
 the eternity of the Son, his true and essential divi- 
 nity, and his omnipotence, are by John in plain 
 words set before our eyes, (of all which we have 
 already discoursed) from thence therefore now pro- 
 perly follows what St. John here affirms concerning 
 the word, to wit, ' that in him was life,' as in the 
 Eternal, Essential, and Almighty God, together with 
 the Father. But especially this latter assertion, (in 
 him was life) is most closely conjoined with his om- 
 nipotence, which shews itself in the creation of all 
 things. And hence (-2.) it clearly follows, that St. 
 John's meaning was this : As all things were made 
 by the Word, and without Him was nothing made 
 that was made ; so neither was life made or pro- 
 duced in any created thing without the word of God, 
 in whom the fountain and origin of life in such a 
 manner is, as out of him to transfuse itself into things 
 created, and thereby to impart life to them : which 
 if we diligently consider, we shall easily perceive 
 (3.) this also to lie hid in the words of John ; that 
 
OF ALL THE HOLY SCRIPTURES. 267 
 
 the Son of God, in his eternal generation from the 
 Father, in which he has his divine essence, had life 
 also from eternity, as he himself says ; (John v. 26.) 
 1 As the Father hath life in himself, so hath he given 
 to the Son to have life in himself/ Therefore this 
 fountain of life — the word of God, — which hath im- 
 parted life to his creatures, is an eternal fountain 
 flowing out of the eternal generation from the Father. 
 On which subject the Rev. Dr. Spener hath dis- 
 coursed with great solidity, in his sermon concerning 
 the eternal generation of the Son of God. Where- 
 fore (4.) this also is contained in the words of John : 
 that this life, which flowed from this eternal fountain 
 into things created, does also preserve the things 
 that are created ; as for that reason St. Paul says. 
 (Col. i. 17.) ' by him all things consist:' and (Heb. 
 i. 3.) ' He upholdeth all things by the word of his 
 power:' and from the same foundation, (Psalm civ. 
 29, 30.) < Thou hidest thy face, they (the things 
 created) are troubled ; thou takest away their breath, 
 they die, and return to their dust. Thou sendest 
 forth thy Spirit, they are created : and thou renewest 
 the face of the earth/ Hence also the son of Sirach 
 introduces this Word of God speaking in this man- 
 ner : (Eccles. xxiv. 3 — 9.) ' I came out of the mouth 
 of the Most High, and covered the earth as a cloud. 
 I dwelt in high places, and my throne is in a cloudy 
 pillar. I alone compassed the circuit of heaven, and 
 walked in the bottom of the deep ; in the waves of 
 the sea, and in all the earth.' The Rev. John Arn- 
 dius, in his Evangelical Postill, writes excellently 
 on this subject : " All things are full of God, and 
 they live, are, and are moved in God, more than in 
 themselves. For as he hath by his Word ordered and 
 
268 CHRIST THE SUM AND SUBSTANCE 
 
 created all things in their nature and essence, so 
 hath he not withdrawn his word and virtue out of 
 them, as a shoemaker does the last out of the shoe he 
 has made, but hath left his Word in all things, that 
 he may preserve and govern all things, impart to, 
 and sustain them in their nature and essence ; that 
 thereby they may live, move, and increase. We, 
 and all created things, are like a shadow, that re- 
 ceives its motion from the body, or the tree it relates 
 to : the tree being in motion, the shadow also moves ; 
 * in God we live, and move, and have our being,' 
 (Acts xvii. 28.) Wherefore the word of God, is the 
 spirit, the virtue, and the hand, in all living things, 
 or it is the very efficacy of life. ' Take away the 
 word, their life is gone, and they must of uecessity 
 perish,' (Psalm civ. 29, 30.) Here there is need of a 
 sublime understanding, to know how all things live 
 in the word, by the word, and from the word, as St. 
 Paul tells the Romans, (xi. 36,) ' For of him, and 
 through him, and to him are all things.' " And the 
 same author, (Lib. IV. c. 6,) concerning true Chris- 
 tianity, says thus: "This virtue and enlivening 
 power of God, is that Word, by which all things were 
 created. ' By the Word of the Lord, the heavens 
 were created, and all the host of them by the breath 
 of his mouth,' (Psalm xxxiii. 6.) This word which 
 God spake, did not vanish away, and was not a mere 
 sound only ; but was the life of all created beings, 
 remaining with them, and is that power which pre- 
 serveth all things ; according to that of St. Paul, 
 (Heb. i. 3,) * The Lord upholdeth all things by the 
 word of his power.' For as the shadow depends 
 upon the tree, so does our life depend upon God." 
 Herein consists the foundation of all true wisdom ; 
 
OF ALL THE HOLY SCRIPTURES. 269 
 
 so that whatsoever obtains the name of wisdom, is 
 counterfeit and vain, unless it has Christ for its 
 foundation, as the principle of all life, and by whom 
 all things consist. Wherefore St. Paul having laid 
 this foundation in his epistle to the Colossians, i. 15 
 — 17, admonishes them thus, (ii. 8.) ' Beware lest 
 any man spoil you through philosophy and vain de- 
 ceit, after the tradition of men, after the rudiments 
 of the world, and not after Christ:' and he subjoins 
 the cause ; ' for in him dwelleth all the fulness of 
 the Godhead bodily : and ye are complete in him.' 
 Of so great moment is it that in Christ, life is said 
 to have been, to be, and always will be; and that 
 without him all things are dead : from which doc- 
 trine, we must of necessity come to the knowledge 
 of his supernatural glory. But as our natural life 
 has its origin from the eternal word of God, and is 
 preserved by it alone, so (5.) the same word is also 
 the fountain and beginning of spiritual life : for we 
 are all by the fall of Adam liable to death, as St. 
 Paul expressly teaches, both in his Epistle to the 
 Ephesians, chap. ii. and in that to the Colossians, 
 chap. ii. Therefore Christ is not only the way, by 
 which we escape to life, nor only the truth in which 
 we reach to it, but he is also the life itself: or life is 
 so in him, as John speaks, that he raises and revives 
 from spiritual death, (Ephes. ii. 1,) yea, that he not 
 only bestows life, but also is life itself, and remains 
 in them who believe in him. Hence St. Paul says ; 
 (Gal. ii. 20,) ' I live, yet not I, but Christ liveth in 
 me : ' and, (Philipp. i. 21,) ' To me to Jive is Christ.' 
 But although this spiritual life is properly the true 
 life, and natural life, being subject to corruption 
 and a curse, cannot be said to be the true life ; but 
 
270 CHRIST THE SUM AND SUBSTANCE 
 
 rather man, considered according to nature, as the 
 son of wrath, is alienated from the life of God ; 
 (Ephes.iv. 18.) yet this spiritual and in itself truest 
 life, is hid with Christ in God, until Christ our life 
 shall be made manifest, and then also we being 
 made manifest with him, shall become glorious, 
 (Col. iii. 3, 4.) Wherefore (6.) also the life of glory 
 is in Christ, I say, of eternal and infinite glory, when 
 Christ shall come to be glorified in his saints, and to 
 be admired in all them that believe, (2 Thess. i. 9, 10.) 
 This life is in the Son, as John declares. Therefore 
 from all that has been said, the argument of this 
 section runs the more clearly thus. " He in whom, 
 as the eternal Son of God, and the Creator of all 
 things, is the beginning of all natural and spiritual 
 life, yea, the life of future glory, and in whom all 
 natural and spiritual life, as likewise the life of 
 eternal glory, does consist ; He is the true, essential, 
 and the living God. All these things are most 
 clearly demonstrated concerning Christ out of the 
 Holy Scriptures : therefore Christ is the true, essen- 
 tial, and living: God. 
 
 " He that is the light of all men, illuminating all 
 men, the true light, in respect of whom all created 
 light, even John the Baptist (who otherwise was a 
 burning and a shining light) ought to be reputed as 
 no light at all, or as a shadow only ; and who is the 
 origin of light, and the true light of life, without 
 whom all things remain in death and darkness: He, 
 together with the Father, is the true and essential 
 
OF ALL THE HOLY SCRIPTURES. 271 
 
 God. Christ is that light, of which all these things 
 are clearly expressed in holy scripture : therefore 
 Christ, together with the Father, is the true and 
 essential God." The first proposition likewise cannot 
 be denied : for although otherwise the word light in 
 the Holy Scriptures, is sometimes taken, not only for 
 that light which God created on the first day, and for 
 the light of the sun and of the other stars, as also for 
 the natural light of the day, but also in a spiritual 
 signification, for men divinely enlightened, especially 
 for those whom God makes use of as instruments for 
 the conversion and illumination of many other per- 
 sons : yet the description of light above-mentioned, 
 is so framed, that it cannot possibly suit with any 
 man, or angel, or with any other created being what- 
 soever. Yea, in these two denominations of life and 
 light, (if they be described after so sublime a manner, 
 as life is described in the former argument, and light 
 in this) the whole work of redemption is founded, or 
 all mankind are delivered from death and darkness, 
 and translated into the kingdom of life and light. 
 Which great work, no created being could by any 
 means, much less by itself, possibly achieve ; as 
 neither is it assigned to any created thing in all the 
 Holy Scriptures. Since therefore it most evidently 
 appears, that Christ is that light which illuminates 
 all men, and from which all other light is derived, as 
 from its fountain, and which translates from the 
 darkness of death into the light of eternal life, and 
 does all this by itself ; the conclusion remains firm, 
 that Christ, together with the Father, is the true and 
 essential God. Now here St. John witnesses con- 
 cerning Christ, that he is the light of men ; and he 
 explains himself by saying, that this light illumi- 
 
272 CHRIST THE SUM AND SUBSTANCE 
 
 nates all men ; (John i. 9.) Nay, he does not simply 
 affirm of Christ, that he is the light of men, but after 
 he had described his eternity, his true Godhead, and 
 his omnipotence in the work of the creation, and from 
 this last attribute especially, had propounded him as 
 the origin of life ; he adds, with a wonderful and 
 holy emphasis, ' And the life was the light of men/ 
 (John i. 4.) By which he teaches, that Christ, as the 
 light \v was then present in the beginning, and as 
 soon as men were made, (and so before the fall) he 
 was the light of men. And when this light (Christ) 
 seemed to have disappeared after the fall, yet never- 
 theless this light still shineth (pa/vet) in the darkness, 
 although the ' darkness comprehend it not.' This 
 sublime predicate by the word light, obtains now a 
 higher aud more excellent signification, than it car- 
 ries with it in many places of the Holy Scriptures. 
 For things created are indeed called lights ; but 
 where is it said of man, or of any other created being, 
 that in it ' is life, and that this life is the light of 
 men,' which shined in them before the fall, and that 
 after the fall it remained always the same, and of 
 itself immutable ; that it shines, though the dark- 
 ness comprehend it not : the light of men before the 
 fall, and a light illuminating them again, and rescu- 
 ing them out of darkness after the fall ? We may 
 from thence draw such a conclusion, as St. Paul 
 (Heb. i. 3.) does in arguing the same way, when he 
 would make known the divine glory of Christ from 
 hence, that God in all the holy scripture is never said 
 to have spoken so to any angel, as he spake to Christ, 
 (Psalm ii. 7.) Wherefore this expression of St. John 
 now mentioned clearly imports, that Christ is also 
 the origin of all light. For as it naturally follows 
 
OF ALL THE HOLY SCRIPTURES. 273 
 
 from his power of creating, that in him is not only 
 life, but the principle of life ; so from the same 
 power, it no less naturally follows, that he is not 
 only light, but also the principle of light: from 
 whence also it is attributed to him, as the origin of 
 light, that he illuminates all men. And though it 
 might have been sufficient for St. John to have testi- 
 fied so plainly and clearly of Christ as the eternal 
 light, the source of all light, the vivifying light, and 
 the illuminating life ; yet we find it was his chief 
 concern, after he had once called Christ the life and 
 the light of men, to describe this light more fully, 
 that it might be understood in so sublime a sense, as 
 cannot be referred to any created thing. Therefore 
 in the first place he alleges John the Baptist, who 
 appeared so great a light among the people of the 
 Jews, that ' there went out to him Jerusalem, and all 
 Judea, and all the region round about Jordan ; and 
 were baptized of him in Jordan, confessing their 
 sins/ ("Matt. iii. o, 6.) Nay, that not only the people 
 thought highly of him, so that even the scribes and 
 pharisees were afraid to say i that his baptism was 
 of men,' (Matt. xxi. 24—26 ;) but that also Christ 
 himself called him fctfjptf*— a light, and indeed with 
 a great and singular emphasis, ' a burning and a 
 shining light,' (John v. 35.) Moreover, it deserves 
 well to be minded, that a long time after our Sa- 
 viour's resurrection, the effusion of the Holy Ghost, 
 and the first publication of the gospel, there were 
 many persons, who were taught only the baptism of 
 John, so that Apollos himself, an eloquent man, 
 mighty in the scriptures, and also fervent in the 
 Spirit, who spake and taught diligently (aicpifUSs, — 
 accurate, accurately) the things of the Lord, is said 
 
 T 
 
274 CHRIST THE SUM AND SUBSTANCE 
 
 to have known only the baptism of John, (Acts xviii. 
 24,25.) In like manner St, Paul at Ephesus, (Acts 
 xix. 1—3,) found certain disciples, who had not so 
 much as heard whether there were an}' Holy Ghost, 
 being baptized unto John's baptism ; which singular 
 circumstances, and many others, may teach us how 
 great, and how excellent a light John the Baptist 
 was, and that his reputation among the people, (who 
 would have had him for their Messiah, which he 
 altogether declined) did not expire with his (Matt.xi. 
 John iii.) life. Whence it may more easily be un- 
 derstood, what motive occasioned the evangelist so 
 industriously to name John the Baptist, and to give 
 him his due praise ; yet so to circumscribe it, that 
 thereby there should be no derogation to the glory 
 of Christ: for of him (viz. John the Baptist) though 
 otherwise a great light, he absolutely denies that he 
 ' was that light/ but that ' he only bore witness of 
 that light/ For it had by no means been sufficient 
 to have said here, that Christ was a greater light 
 than John: but in this lay the stress of the whole 
 matter; who is the light of life, the origin of light, 
 the true light of the world, that light, without which 
 all other persons, and even John himself, though in 
 some respects called lights, are mere darkness : who, 
 I say, is this light, which delivers from death and 
 darkness; the saving, vivifying and eternal light? 
 Wherefore he simply says, that John was not that 
 light; which he could not have said, unless it had 
 been his intention to shew that he spake in this place 
 of light in a much more sublime sense, than could 
 be applied to any created being. Nor thought he it 
 sufficient to say, that John was not that light, but 
 shews that the whole business and office of John, 
 
OF ALL THE HOLY SCRIPTURES. 275 
 
 was only by his life and doctrine to bear witness of 
 that light, and to point out as it were with his fingers 
 that light, by which every mortal man must be illu- 
 minated and enlivened ; which power could neither 
 be expected from him, nor from any other creature. 
 Nor does the evangelist stop here, but adds, that 
 1 Christ is that true light, which illuminates every 
 man,' (John i. 9.) But it may be asked, Was John 
 then not a true, but a false light? or, was that light 
 which God created on the first day not a true light? 
 It was without all doubt: therefore in this place, the 
 word aXojSrivov, (true) verse 9, ascribed unto Christ, is 
 to be received in a more sublime and excellent sense, 
 as he is called the ' true bread, which came down 
 from heaven, and giveth life to the world, that who- 
 soever believeth in him should not die ;' whence also 
 he is said to be the ' living bread, and to be meat 
 indeed, and drink indeed;' (John vi. 32, 33, 50, 51, 
 55.) as he is also called ' the true Vine : ' (John xv. 1.) 
 and so in many other examples. For ' Christ is the 
 truth itself,' (John xiv. 6,) and in him is the fulness 
 of truth, (John i. 16, 17.) Nay, by those words which 
 we now chiefly consider, St. John explains himself, 
 why he calls Christ the true light, viz. because ' he 
 illuminates every man ;' which cannot be said of 
 any other light, howsoever in its kind it be not a 
 false, but a true light. But in all these places, the 
 evangelist makes this difference between Christ as 
 the true light, and John, or any other light, that 
 Christ, as the true light, illuminates men of himself, 
 or infuses light into their minds, or kindles and ex- 
 cites it in them, which cannot be affirmed of any 
 other light, or of any created thing. For that reason 
 he had said before, (John v. 21,) ' In him was life, 
 
 T 2 
 
276 CHRIST THE SUM AND SUBSTANCE 
 
 and the life was the light of men. Therefore as he 
 hath life in himself, so likewise hath he light in him- 
 self; and as he can give life to whom he will, so he 
 can illuminate whom he will;' by which expressions 
 there are no limits set to his universal love, but his 
 glory is extolled. And as he is said ' by himself to 
 have purged our sins,' (Heb. i. 3,) which is a mighty 
 testimony of his divine glory, so he may be said no 
 less truly, and from the same principle, to illuminate 
 men by himself. But concerning those who are 
 mere men, St. Paul speaks plainly otherwise; say- 
 ing, (2 Cor. iv. 6,) 'God, who hath said, that light 
 should shine out of darkness, is he who hath shined 
 in our hearts, to give the light of the knowledge of 
 the glory of God, in the face of Jesus Christ.' As in 
 like manner Job saith, (iv. 18,) k He puts light in his 
 angels.' Hence therefore it farther appears that 
 Christ is called light, by no way that can agree with 
 things created, but that he is the eternal and essential 
 life, and the saving light ; and so that this appella- 
 tion, as it is given to him by St. John, cannot pos- 
 sibly be assigned to any other, but only to the true, 
 eternal, and essential God. But though St. John 
 may seem abundantly to have shewn in how sublime 
 a sense he called Christ the light, and that hereby he 
 distinguishes him from all created beings; yet ad- 
 vancing farther, he makes this matter still more 
 evident : for he says of Christ, as the true light, 
 enlightening every man, that this light (as the com- 
 paring of the whole context in Greek, and of other 
 places, especially John iii. 19, and xii. 46, so re- 
 quires) came into this world, to wit, as the light of 
 the world, (John viii. 12,) to enlighten and save it, 
 or rescue it from death and eternal destruction, 
 
OF ALL THE HOLY SCRIPTURES. 277 
 
 (iii. 17,) to which it is subject. As afterwards it is 
 said, ' He came e/c ra 'lluz, ad sua, (John i. 11) unto 
 his own/ that is the house of Israel. Therefore, 
 although this doctrine, that he came into the world as 
 the light of the world, be so expressed, as that his 
 divine glory ought thence to be acknowledged, yet 
 because sonic may perhaps wrest these words con- 
 trary to the mind of St. John, and falsely conclude 
 from them, as if when Christ came into the world, he 
 himself began then to exist ; he therefore presently 
 subjoins, ' He was in the world : ' and by always 
 adhering to the word light, he most clearly affirms 
 concerning Christ, that he did not then begin to be 
 the light of the world when he came into it, but that 
 he was the light of the world before he come into the 
 world ; which cannot be asserted of a mere man, or 
 of any created thing. For John hereby plainly 
 teaches, that Christ is the eternal light, (even as he 
 is the eternal life, (John i. 9, 10,) ' And this life (viz. 
 this eternal life, «as also the light of men, and was 
 in the world ;' by which words there is a clear testi- 
 mony given to the true Godhead of Christ. More- 
 over, he adds, ' and the world was made by him,' 
 (John i. 10.) And thus again he uses the word light, 
 and calls this light the maker of the world, as he 
 had before said of the word, ■ that all things were 
 made by him:' and when he subjoins, 'but the 
 world knew him not,' he manifestly uses the same 
 complaint which the prophets often made, that mor- 
 tal men would not acknowledge their Creator and 
 Preserver. Thus, among others, Isaiah begins his 
 prophecy : (i. 2, 3.) ' Hear, O heavens, and give 
 ear, O earth, for the Lord hath spoken ; I have 
 nourished and brought up children and they have 
 
278 CHRIST THE SUM AND SUBSTANCE 
 
 rebelled against me ! The ox knoweth his owner, 
 and the ass his master's crib : but Israel doth not 
 know, my people doth not consider.' Pray, who can 
 turn his thoughts in any measure to the consideration 
 of these things, and not presently perceive how 
 powerful an argument of the divine glory of Jesus 
 Christ is to be found in the words of St. John, when 
 he says ; ' The world was made by him, but the 
 world knew him not?' But as John attributes to 
 Christ, as the eternal light, the creation of the world, 
 and consequently omnipotence: so Paul represents 
 Christ as the word of God, and attributes to him 
 omniscience, as to the essential and eternal light, 
 glittering and shining every where, even in darkness, 
 and says, ' that he is a discerner of the thoughts and 
 intents of the heart. Neither is there any creature 
 that is not manifest in his sight: but all things are 
 naked and open to the eyes of him,' (Heb. iv. 12, 13.) 
 Which assertion cannot be used of the writteu word ; 
 and therefore he adds, with whom (to wit, Christ, the 
 eternal Word of God) we have to do. Therefore 
 when Christ is said to be the light, his omniscience 
 is thereby comprehended, (which also his disciples 
 acknowledged and professed to be in him ; (which 
 Christ would not have suffered them to do, if it had 
 been an error in them : see John ii. 24, 2j ; vi. 64, 
 and xvi. 30. See also a most clear testimony of his 
 omniscience, in Rev. ii. 18, 19, where the Son of 
 God speaking, (verse 23,) says, ' that he is the 
 searcher of the reins and the hearts,' which in all the 
 Holy Scriptures is wont to be alleged as the peculiar 
 and chief property of God. (Psalm vii. 9. Psalm 
 cxxxix. Jer. xi. 20; xii. 3.) This again is a most 
 evident testimony of his true and essential Godhead. 
 
OF ALL THE HOLY SCRIPTURES. 279 
 
 Wherefore also St. Paul, in the place now alleged 
 out of his Epistle to the Hebrews, distinguishes him 
 from all created beings, nay, he puts all things that 
 are created before his all-seeing eye as their Creator, 
 who thoroughly inspects all things. Who dares 
 affirm this of any thing that is created ? But if any- 
 one will here consult the collation above made of the 
 words of St. John, with other places of the Old and 
 New Testament, he will be so much the more con- 
 vinced of the truly divine glory of our Lord Jesus 
 Christ, and will thereby the more readily obey him, 
 who cries out, and says ; * He that believeth on me, 
 believeth not on me (only) but on him that sent me. 
 And he that seeth me, seeth him that sent me. I am 
 come a light into the world, that whosoever believeth 
 on me should not abide in darkness/ (John xii. 44 — 
 46 ) ' And I am the light of the word : he that fol- 
 loweth me, shall not walk in darkness, but shall have 
 the light of life, (John viii. 12 ;) which words cannot 
 be understood, but of the origin of life and light, and 
 consequently of the true and essential Godhead of 
 Jesus Christ our Lord, 
 
 VI. 
 
 " He, of whom St. John, and with him all the 
 servants of God, in the Old and New Testament, 
 unanimously testify, that all men ought to believe 
 in him, and that after so excellent a manner, as no 
 other thing can be believed in without the most 
 heinous crime of idolatry; since the faith required 
 to be in him, comprehends all the duties, which are 
 to be performed to the living God alone : He, I say, 
 is with the Father, the true, the living, and essential 
 
280 CHRIST THE SUM AND SUBSTANCE 
 
 God. But in Christ such a faith is required : there- 
 fore Christ is with the Father, the true, the living, 
 and essential God." The major proposition is with- 
 out all doubt and controversy ; for God cannot be 
 repugnant to himself: and since in his word he 
 names the crime of idolatry among- the most grievous 
 and detestable sins, it cannot reasonably be imagined 
 that all his servants and witnesses, sent and instruct- 
 ed with evidence by himself, should set up and 
 unanimously establish the superstitious worship of 
 any created thing. Therefore in the major propo- 
 sition it is only to be observed, that there is no ques- 
 tion here, whether faith is to be given to a man, or 
 to a created being ; or whether it is not so far lawful 
 to believe in any of God's messengers, that one may 
 receive their words as true, and use them for doc- 
 trine, reproof, correction, and comfort. For every 
 one already knows, that this faith is rather com- 
 manded by God ; and therefore it is not to be looked 
 on as idolatry, if in obeying the divine command, 
 we believe the true prophets of God, and the servants 
 sent by him : nay, God will not sutler him to go un- 
 punished, who refuses to do this. Therefore in the 
 major proposition it is most clearly shewn, what 
 faith is required, to wit, such a faith as is not to be 
 given to any created thing, without the crime of 
 idolatry, and which comprehends all the duties 
 which are to be paid to God alone. When therefore 
 it is evident, that such a faith in Christ is required 
 in the Holy Scriptures, certainly it cannot be, that 
 any man should conclude otherwise, than that Christ, 
 being of the same essence with the Father, is to be 
 honoured and adored with the same worship. 
 
OF ALL THE HOLY SCRIPTURES. 281 
 
 4. Meditation : — On the benefits we enjoy by JESUS 
 Christ. 
 
 Dost thou possess any good, O rny soul, which 
 thou hast not from thy Saviour, by him, and in him ? 
 And can there any good be named, which thou canst 
 not receive from him, by him, and in him? In him, 
 wav to irX^puiMz ttJ s - Oeorrjloq, — all the fulness of the 
 Godhead, — of universal grace and truth dwells » 
 ' and of his fulness,' says St. John, ' we do all receive, 
 kxi %a/3*y avri yjkyuoc,, — and grace for grace ;' so as 
 grace may be, as it were, recompensed with grace, 
 and so there may be no end of grace, of love, and of 
 compassion, to all eternity. But if you would know 
 when these mercies to us began, you are to observe, 
 that love and divine grace in Christ Jesus never had 
 a beginning : ' for grace was given us in Christ Jesus 
 before the world began,' (2 Tim. i. 9.) You ought to 
 consider this expression, ' The word was in the be- 
 ginning with God,' (John i. 2.) For we read thus in 
 the Proverbs of Solomon, (Prov. viii. 30, 31 ;) ' Then 
 I was by him as one brought up with him, ("pEN — 
 nourished, or (according to others, worker) and was 
 daily my delight, rejoicing always before him. Re- 
 joicing in the habitable part of his earth, and his 
 delights were with the sons of men.' Do not you 
 perceive what is meant by the words, the Son of God 
 was from the beginning with the Father? He was 
 the delight and pleasure of his Father, and as his 
 Father loved him, so he in like manner loved men, 
 and they became his delight. For as he was the 
 daily delight of the Father, rejoicing always before 
 
282 CHRIST THE SUM AND SUBSTANCE 
 
 him, so he rejoiced in the habitable part of the earth, 
 and his delight was with the sons of men. And as 
 the Father says concerning the Son, ' This is my Son, 
 my beloved Son, in whom I am well pleased;' so 
 from eternity, ivtioKya-ev, he was well pleased, not 
 only in the Son, but also through the Son, in men, if 
 they believed in the name of this his only begotten 
 Son. Moreover, this eternal love of the Father 
 towards men in Christ Jesus, is so singular and won- 
 derful, that the Son of God himself says of it ; ' God 
 so loved the world, that he gave his only begotten 
 Son, (that whosoever believeth in Him, should not 
 perish, but have everlasting life.) (John iii. J6.) 
 And St. Paul says, ' If God be for us, who can be 
 against us? He that spared not his own Son, but 
 delivered him up for us all, how shall he not with 
 Him also freely give us ail things ? ' (Rom. viii, 31, 
 32.) If a man gives one thing for another, he cer- 
 tainly thereby lets us know, that he has an equal, if 
 not a greater regard to that other thing, than to 
 that which he gives for it. For that which is dearest 
 and most acceptable to any one, that he usually 
 retains. Now God not only gave his Son for us 
 mortal creatures, but delivered him also to death for 
 us, and required he should taste what was due to 
 men for their sins. How amazing is this love ! If 
 God had not loved us in his Son, if the Son himself 
 had not pursued us with a love exceeding all mea- 
 sure, nay, if the Son had not been the very mind of 
 the Father, which, the Father, being touched by the 
 misery of Man created by him, was, together with 
 him, moved with love and compassion towards the 
 whole lapsed race : truly we could not but say, that 
 he shewed greater love to us, than to his only be- 
 
OF ALL THE HOLY SCRIPTURES. 283 
 
 gotten Son. But since the manifestation of all love 
 concenters in the Son, and all the love of the Father 
 rests upon men through the Son, the Son himself 
 declares concerning this thing, that the same love, 
 wherewith the Father loved him, ' is in them who 
 believe, because he is in them.' (John xvii. 26.) If 
 the reft- re the love with which the Father Joves the 
 Son, is infinite and measureless ; the love also with 
 which the Father loves us in Christ, is an immense 
 and infinite love : otherwise, how could any man be 
 so rash as but dare to think, that God so loves us, if 
 we are in his Son, as he loves his own only begotten 
 Son? Oh that through our whole life, we might fix 
 the eye of our faith on this love, which from eternity 
 beheld us, not only in our fall, and in that misery 
 into which we were plunged by the fall, but which 
 also set up an ineffable salvation, that should accrue 
 to us in Christ Jesus, who would translate us from 
 death to life, from darkness, wrath, the curse, and 
 eternal destruction, into eternal light, eternal favor, 
 eternal benediction, and into eternal safety, joy, and 
 glory. Yea, God knew us, according to his omnis- 
 cience from all eternity, with this same love, as his 
 blessed ones delivered from all sin, ( and from all 
 the evils arising to us from sin, altogether immacu- 
 late and blameless, cloathed with the glory and 
 majesty of his Son, bearing his resemblance, and 
 exulting and rejoicing before his face forever. This 
 is that love, which clothed the Son with humble 
 humanity, and which so highly exalted humanity in 
 the Son, that he promised to place it on the right 
 hand of the majesty on high ; ' To him that over- 
 cometh, (through Christ who strengthens him) will 
 I grant to sit with me in my throne, even as I also 
 
284 CHRIST THE SUM AND SUBSTANCE 
 
 overcame, and am set down with my Father in his 
 throne.' (Rev. iii. 21.) What more could be pos- 
 sibly desired, O my soul, which thou mayest not 
 find in this love 1 That the Son of God should be 
 thy Creator, should be thy life, thy light, which 
 illuminates thee ; that commands his word to be 
 revealed to thee by the prophets and apostles, as a 
 testimony of himself, the true light ; that the angels 
 themselves should bring thee glad Tidings, and re- 
 joice to minister unto thee ; that thou shouldst be- 
 come a true believer, obtain pardon for thy sins, and 
 be again born of God, and from the fulness of his 
 grace and truth, such in all divine riches: that he 
 hath brought forth to thee the knowledge of God 
 from the bosom of his heavenly Father, from the 
 inmost and most secret divinity ; that he hath, as 
 the true Immanuel, led thee into communion with 
 God ; that thou being baptized in the name of the 
 holy trinity, admitted into an eternal covenant with 
 God, shouldst be anointed with the Holy Spirit, and 
 illuminated with his gifts, be sanctified, and by 
 him preserved in the true faith, and be powerfully 
 strengthened in all conflicts against sin, the world, 
 death, the devil, and hell ; that nothing should ever 
 be able to withdraw and separate thee from the love 
 of him ; nay, ' That thou art come unto Mount Sion, 
 and unto the city of the living God, the heavenly 
 Jerusalem, and to an innumerable company of angels ; 
 to the general assembly, and church of the first-born, 
 which are written in heaven, and to God the judge 
 of all, and to the spirits of just men made perfect, 
 and to Jesus the Mediator of the new covenant, and 
 to the blood of sprinkling, that speaketh better 
 things than that of Abel.' (Heb. xii. 22—24.) That 
 
OF ALL THE HOLY SCRIPTURES, 285 
 
 thou mayest obtain all these felicities, here indeed 
 by faith, and a comfortable fore-taste; hereafter, by 
 a most perfect intuition, and everlasting glory : and 
 when Christ thy life shall be made manifest, thou 
 also mayest be manifested with him in glory. I say, 
 all these things, and whatsoever else can be entitled 
 to the name of salvation and blessedness, thou en- 
 tirely owest to this infinite love, which manifested 
 itself to the world in this, that the Son of God him- 
 self became the Saviour of men, in such a manner, 
 that he was made man ; and his most exalted 
 Majesty dwelt in flesh, as in his temple, among 
 mortals : of which St. John says, ' He dwelt among 
 us, and we beheld his glory, the glory as of the only 
 begotten of the Father, full of grace and truth. 
 
 .5. Meditation : — On the Divine order, in which we are 
 made partakers of the benefits accruing to us by 
 Christ Jesus. 
 
 If thou desirest, O soul, to partake of so great and 
 inestimable benefits in Christ, thou must observe, that 
 the Holy Spirit himself hath shewn thee the order by 
 which alone, and by no other means, thou mayest 
 attain them. For the scriptures testify, that no man 
 can be a partaker of them, who despises the divine 
 order, but will remain deprived of them through his 
 own default. For this cause it is said, ' the darkness 
 comprehended it not; ( viz. the light,) and the world 
 knew Him not ; and his own received Him not.' 
 But could they indeed be so infatuated, as not to 
 desire to be delivered out of all their misery, and to 
 be removed into a state of eternal joy and glory? 
 They wished to be altogether exempt from the punish- 
 
286 CHRIST THE SUM AND SUBSTANCE 
 
 merit of sin ; but they desperately loved their sins at 
 the same time; and whosoever endeavoured to re- 
 claim them from their long-continued habit of sin- 
 ning-, was reckoned by them among their enemies. 
 Now the Son of God was manifested, that he might 
 destroy the works of the devil ; but they loved these 
 works of the devil, and would not suffer that they 
 should be destroyed in them. Hence it is, that 
 Christ says, ' this is the condemnation, that light is 
 come into the world, and men loved darkness rather 
 than light, because their deeds were evil/ (John iii. 
 19.) They mightily desired to be partakers of eternal 
 joy, from the carnal notion they had of it, if it could 
 be attained without repentance and conversion ; 
 which being contrary to the divine order, they could 
 no more be partakers of Christ, than a man can be 
 enlightened who chooses to hide himself in a dark 
 cell, whilst the sun diffuses its sweet and pleasant 
 light throughout the world. Therefore the Holy- 
 Spirit hath appointed three important means in the 
 order, by which thou mayest come to the knowledge 
 of every good thing that is in Christ Jesus ; viz. 
 1. That you receive Christ. 2. That you believe in 
 his name. 3. That you be born again of God. That 
 you may receive Christ, it is requisite that you ac- 
 knowledge the miserable state into which you were 
 sunk by the fall. Sin is the root of all evil ; from 
 this comes the divine wrath and punishment, the 
 various miseries and calamities of soul and body, 
 death temporal and eternal. All those evils are to 
 be found out and known in their root, that is, in sin : 
 for otherwise, thou wouldest desire to be delivered 
 from the shameful and horrible fruits of sin, viz. — its 
 punishment; but not from sin itself. But such is 
 
OF ALL THE HOLY SCRIPTURES. 287 
 
 the goodness and faithfulness of God, that He suffi- 
 ciently lays before us in his word this great and 
 deplorable misery of mankind. Besides, every man 
 has in himself two strong witnesses, viz. his own 
 conscience, and daily experience, which bear witness 
 far beyond all contradiction, concerning both the 
 internal and external misery of mankind. Therefore 
 if you must necessarily believe these two witnesses, 
 that those things are altogether true, which the re- 
 cords of Holy Writ pronounce concerning our pre- 
 sent misery, then you ought also to credit their 
 testimony concerning the future punishment of sin- 
 ners. Whosoever is so far convinced of his own 
 misery, will find something within him which makes 
 him wish to be delivered from that evil, how much 
 soever his natural inclination to vice, may continu- 
 ally urge him to obey sin farther, and live for ever in 
 the lusts thereof. Then comes preventing grace, 
 offered by God to men in Christ, knocking at the 
 door of the heart, and much desiring to be admitted. 
 If therefore you do not refractorily bar its entrance, 
 but rather endeavour to make a deeper search into 
 the miserable state wherein you are plunged, and 
 slacken not in the works of repentance; there will 
 now begin a sharp and severe conflict, Christ and 
 Belial contending with one another, which shall have 
 the dominion o\er you. But if you resolve to go on 
 with the combat, and will not treacherously desert 
 Christ, calling you out of darkness into his marvel- 
 lous light, and when you plainly find no help in 
 yourself, will receive Christ, as He who can alone 
 rescue and deliver you from your misery in this fight, 
 which sometimes is very sharp, and painful to un- 
 ruly flesh : at length faith will spring up, which is 
 
2S8 CHRIST THE SUM AND SUBSTANCE 
 
 therefore called victory ; because there will be much 
 conflicting, before infidelity can be thoroughly sub- 
 dued, and faith, like a heavenly light, and the begin- 
 ning of a divine light, can arise in the heart. By 
 such a faith, you receive Christ as Christ, that is, as 
 Him who appeared for this end, that He might 
 destroy the works of the devil ; as one, for whose 
 sake not only your sins are forgiven, but divine jus- 
 tification also is bestowed ; that for the future you 
 may boldly and full of confidence call God your 
 father. For if you have thus truly embraced Christ, 
 you are born again of God, by this same faith given 
 you from above ; not after a certain imaginary, but 
 a true and real manner : the truth of which you may 
 certainly know, in that you will find your mind 
 entirely changed within you, your carnal inclinations 
 subdued, and the dominion of sin taken away ; your 
 ears and eyes opened, that you may now see, know, 
 and perceive, that being translated from so great 
 darkness into the light of God, and from death unto 
 life, you are made a partaker of the divine nature, 
 and are become a creature in Christ ; the Holy 
 Spirit witnessing at the same time with your spirit, 
 that you are the Son, and so the heir of God, and a 
 coheir with Christ. This order was declared by 
 Christ, when himself preached the gospel of the 
 kingdom of God ; saying, ' the time is fulfilled, and 
 the kingdom of God is at hand : repent ye, and 
 believe the gospel.' (Mark i. 15.) 
 
OF ALL THE HOLY SCRIPTURES. 289 
 
 6. " The true and safest way of following and possessing 
 
 Christ." 
 
 Learn now diligently out of the scriptures how 
 Christ as your Saviour will be found by you. He 
 calls those to him, ' who labour and are heavy-laden,' 
 and promises that he ' will give them rest, and that 
 they shall find rest to their souls,' (Matt. xi. 28, 29;) 
 as being the true ' Noah, who shall comfort us con- 
 cerning our work and toil of our hands, because of 
 the ground which the Lord hath cursed,' (Gen. v. 29.) 
 Whence you may be fully persuaded, that you will 
 most certainly find him, if you acknowledge your 
 sins and your misery as a grievous burden ; and 
 will carry it to him with a contrite heart, and a true 
 faith in his most gracious promise, and with a sure 
 confidence in his mediatorial office. For you will 
 not be delivered from this your load and burden, 
 unless you resolve ' to take his yoke upon you, and 
 to learn of him:' but not so (which must be again 
 observed) as to receive him merely as a teacher, to re- 
 plenish your understanding and memory, but for one 
 who requires a change of the mind, in sincerity and 
 truth. You must therefore study to do his will, and 
 that of his Father, who sent him; for so you will 
 truly ' know of his doctrine, whether it be of God, or 
 whether he speaks of himself/ (John vii. 17.) But 
 if his yoke seems to you to be a heavy burden, it is a 
 sufficient sign, that you have not yet found him ; for 
 himself testifies, ' that his yoke is easy, and his bur- 
 den light,' (Matt. xi. 30;) and therefore it will come 
 to pass, that in bearing his yoke, you will not always 
 feel trouble and heaviness, but will find rest to your 
 o 
 
290 CHRIST THE SUM AND SUBSTANCE 
 
 soul. And St. John teaches us, (1 John v. 3,) ' that 
 his commandments are not grievous/ 
 
 You must, in such case, seek Christ with prayers 
 and with tears, until such time as you find by expe- 
 rience, that he is not a burden, but a delight to you ; 
 for thus ' you will, as it were, constrain him to tarry 
 with you.' (Luke xxiv. 29.) You will not obtain 
 this by any natural qualities, and the strength of 
 your own reason. It is necessary that that love, 
 wherewith he hath loved you, and still doth love 
 you, should be shed abroad in your heart, by the 
 Holy Spirit : k For, (saith he,) if a man love me, he 
 will keep my words. (John xiv. 23.) But his love is 
 also a light, which kindles in you a light of recipro- 
 cal love, that what he requires, you will willingly do. 
 The love of Christ will change your mind, and will 
 make you a partaker of the mind of Christ, that you 
 may be conformable to him, and that he may be 
 formed in you. With his love, he will bestow on 
 you his Spirit also ; and this Spirit will lead you 
 into all truth, and powerfully incline you unto all 
 good ; so that for the time to come it will be repug- 
 nant to your temper, to speak or do any thing, where- 
 by you may grieve the Spirit of Christ. Therefore 
 dismiss the spirit of servitude, which makes you 
 forbear evil, and do good, only out of fear of 
 punishment ; so far as you suffer yourself to be 
 deceived and ensnared by this Spirit, so far have 
 you yet been from finding Christ. For the Spirit 
 of Christ is not a slavish, servile spirit : for he 
 knoweth the love of his Father, ' He delighteth to 
 do his will, and his law is within his heart.' (Psalm 
 xlviii.) Desire earnestly of God the Spirit of adop- 
 tion, whereby you may cry Abba, Father. By how 
 
OF ALL THE HOLY SCRIPTURES. 291 
 
 much the nearer this cry of Abba, Father, shall ap- 
 proach to the filial way of crying, so much the more 
 will it be converted, as it were, into your very nature ; 
 and the stricter the union of your heart is with that 
 of God, so as by a perpetual conjunction, to become 
 as it were 'one Spirit with him,' (1 Cor. vi. 17,) 
 with so much the greater purity will you have found 
 Christ, and have enjoyed him to your benefit and 
 comfort. But if it should happen, that remaining 
 in a continual dryness of spirit, you cannot live a 
 Christian life, but under great anxiety of mind, 
 fear and terror, desiring indeed to elevate your soul 
 to God with a filial spirit, but perceiving no strength 
 at all in yourself for the doing of this, though you 
 detest sin at the same time from the bottom of your 
 heart : let not this manner of God's procedure offend 
 you. A grain of wheat seems indeed to rot, after 
 being cast into the ground ; but by that means it 
 takes root, springs up delightfully, and will bring 
 forth fairer and sweeter fruit. For you must not 
 think, that you will ever be able fully and thoroughly 
 to find Christ, and be a partaker of him, without 
 crosses and afflictions. All the Holy Scriptures are 
 a riddle to you, while you are ignorant of the mystery 
 of the cross. This is ' the wisdom of God in a 
 mystery, even the hidden wisdom, which God or- 
 dained before the world unto our glory ; which none 
 of the princes of this world knew ; for had they 
 known it, they would not have crucified the Lord 
 of glory.' (I Cor. ii. 7, 8.) This is that which St. 
 Paul saith ; 'We preach Christ crucified, unto the 
 Jews a stumbling-block, and unto the Greeks fool- 
 ishness.' (1 Cor. i. 23.) And which Christ says, 
 ' Blessed is he whosoever shall not be offended in 
 u 2 
 
292 CHRIST THE SUM AND SUBSTANCE 
 
 me/ (Matt. xi. 6.) Now you do stumble at that 
 stumbling-block, (though you may not be offended 
 that Christ was nailed to a cross) if you do not 
 deny yourself, and ' take up your cross daily, and 
 follow him,' (Luke ix. 23.) The mystery of the 
 cross is to be learned under the cross, otherwise no 
 one understandeth it. If you were to hear or read 
 the literal account of it for six hundred years toge- 
 ther, but refused to bow down your neck to this 
 yoke, you will remain as ignorant, insensible, and 
 unskilful in it, as you were before. Seek diligently, 
 and search through all the holy writings, by what 
 means our forefathers attained to wisdom, you will 
 not find any who did ever attain it, without taking 
 up his cross, if it were only a sincere renuncia- 
 tion of the world, which is a cross bitter enough 
 to flesh and blood, so that a man more willingly 
 undergoes all outward calamities, than this sort of 
 cross. He that in this world loves the cross, and not 
 pleasure, this man then fully understands the mind 
 of Christ, both with regard to his inward and outward 
 state, and he himself hath the Spirit and the mind of 
 Christ; he knows the poverty of the life of Christ, and 
 he walks with him in the very same way. To follow 
 Christ in well doing, is a noble thing ; but to follow 
 him in suffering, yea, and that in suffering readily, is 
 a much more excellent thing. Not only to endure the 
 cross and afflictions, but to love them also from the 
 heart, is a wisdom which far excels all other wisdom. 
 You desire to find out the substance of the scripture; 
 but do you desire to know also the substance of wis- 
 dom, viz. the love of the cross ? If you are averse to 
 this, you will perhaps have some external knowledge 
 of the other, but you will not relish, nor partake of 
 
OF ALL THE HOLY SCRIPTURES. 293 
 
 it for your delight and comfort. Do you not hear, 
 that you cannot become a disciple of Christ, unless 
 you take up your cross daily, and follow him ? How 
 can you persuade yourself that you may be able to 
 rind Christ in the scriptures, though you take not the 
 cross upon you ? Through this wisdom, which is 
 learned only by experience, Christ makes you ' a 
 friend of God and a prophet,' (Wisd. vii. 27,) confers 
 upon you a ' royal priesthood/ (Rev. xx. 6,) makes 
 you ' a partaker of the divine nature: ' (2 Peter i. 4;) 
 hut whatsoever you learnt of the office and person 
 of Jesus Christ, before you resolved to take his yoke 
 upon you, was without efficacy and life in you. 
 Therefore, he says ; ' Take my yoke upon you, and 
 learn of me,' (Matt. xi. 29.) Many persons com- 
 plain, that the scriptures are obscure, and hard to be 
 understood by them ; for which reason they do not 
 willingly read them. But if you inquire into the 
 cause of it, you will find the love of the cross is 
 wanting. Many become divines out of glory, few 
 out of love to the cross. Where there is much of the 
 cross, there is much light ; where there is little of the 
 cross, there is much darkness and much folly. St. 
 Paul says, ' God forbid that I should glory, save in 
 the cross of our Lord Jesus Christ, by whom the 
 world is crucified unto me, and I unto the world;' 
 (Gal. vi. 14.) and ■ I am crucified with Christ.' (Gal- 
 ii. 20.) No man can shew you a surer and safer 
 way of finding Christ effectually in the scriptures, 
 than this is. And if you would embrace all other 
 good doctrines, but should reject this, you would 
 only lay hold of his shadow, nay, you would take up 
 with a false light, which would be more dangerous 
 to you, than if you had never heard any thing at all 
 
94 CHRIST THE SUM AND SUBSTANCE 
 
 of Him. Wherefore, if you would certainly find 
 Christ in the scripture, you must betake yourself 
 unto his cross, and you will have your desire : take 
 it upon you with confidence; fear is a hurtful delu- 
 sion of the flesh, and deprives one of the greatest 
 treasure. Apply yourself to prayers, and contem- 
 plate that infinite and incomprehensible love, which 
 moved your Saviour to deliver himself up for you 
 his enemy, to the most profound humiliation, and to 
 the bitterest sufferings both internal and external. 
 Should not this excite in you a reciprocation of pure 
 love, that you should in like manner abandon and 
 lay down your life for the brethren, as He loved you, 
 and laid down his life for you? (1 John iii. 16.) 
 Believe me, this Melchisedeck, after your conflict, 
 will suddenly refresh you with bread and wine, and 
 will confirm to you a royal priesthood, with his most 
 abundant benediction. This benediction will pene- 
 trate you so deeply, that after a short fight you will 
 find yourself endued with a royal and priestly mind. 
 You will find that He lives and reigns in you, who 
 overcame all things, and that you ' have an unction 
 proceeding from the Holy One.' (1 John ii. 20.) He 
 will give you power to overcome all things, ' and to 
 sit with Him on his throne, even as he overcame, and 
 is sat down with his father in his throne.' (Rev. iii. 
 21.) They likewise who find Christ in the Scripture, 
 do not find him in the same proportion, or in the 
 same measure. If you find him as your bridegroom, 
 and know that you are his chosen bride, then indeed 
 you find him after the best manner. There is here 
 no sporting with words ; here is spirit and life, the 
 bride is placed on his right hand in gold of opliir, 
 saith David by the Spirit, (Psalm xlv. 9, 10.) Where, 
 
OF ALL THE HOLY SCRIPTURES. 295 
 
 in all the holy scripture, is this said of any angel? 
 ' My dove, my undefiled is bat one; she is the only 
 one of her mother, she is the choice one of her that 
 bear her, says Christ the bridegroom/ (Cant. vi. 9.) 
 This chiefest excellence is situate in the cross, Christ 
 is the bloody husband, as Zipporah called Moses in 
 a type, (Exod. iv. 25.) It is a great mistake, to pre- 
 tend to call yourself the spouse of Christ, unless you 
 desire from your heart to be inwardly and outwardly 
 conformed to him. And how can you be conformed 
 to him without afflictions and the cross? Consider 
 all the promises of God throughout the sacred re- 
 cords ; are not they all wrapped up in the mystery of 
 the cross ? How therefore can that highest and most 
 noble degree of divine favour, to become the bride of 
 Christ, be attained without the cross ? The brands 
 and reproaches of the bridegroom belong to the 
 bride. These are her most precious ornaments. The 
 more like one is to the bridegroom in the cross, the 
 more like will he be to him in glory. In the way of 
 the cross, Christ will join himself to you; he will 
 walk with you, and will open the scriptures to you ; 
 so that you will be ready to say with the disciples. 
 ' Did not our heart burn within us,' (Luke xxiv. 32.) 
 Here you will sing not only the song of Moses, but 
 also the song of songs of your Solomon. Here ' shall 
 thy stones be laid with fair colours, and thy founda- 
 tions with sapphires ; thy windows shall be made of 
 agates, and thy gates of carbuncles, and all thy bor- 
 ders of pleasant stones,' (Isa. liv. 11, 12.) For the 
 4 New Jerusalem is built in thee, and the name of 
 the city of God is written upon thee,' (Rev. iii. 12. 
 Wherefore I say unto you again, if you desire to find 
 Christ in the scriptures, that you may satiate your 
 
•296 CHRIST THE SUM AND SUBSTANCE 
 
 soul with him, * that your soul may delight itself 
 with him as with fatness/ (Isa. Iv. 2,) love, love I say, 
 the cross, and renounce the pleasures of this world : 
 so you will find Christ in a better and more excel- 
 lent manner, than can indeed be promised to you in 
 words. 
 
 THE END.