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 fellowship with him-the peace of God.

How Franké 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 venture 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 allurements of sin; to which must be added the being long habituated to such a state of things; but, notwithstanding 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

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 conduct, 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 presented 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 fetters, 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, renewed my heart, I seized with eagerness every opportunity 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

into it. Conviction penetrated deeply into my heart, but ancient habits occasioned me to transgress so frequently 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 friendship of the world-resisting at one 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 depravity 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, that 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 his 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

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." Franké here alludes to his residence in Lüneburg, 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 Lüneburg for a time, he inhabited a little solitary apartment, far from the bustle, applause, 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 Lüneburg, 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," continues 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 believing, 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 human and imaginary belief. Whilst revolving the subject in my mind, with all seriousness, I felt that I myself was still devoid of that faith, which would be required in my sermon. therefore relinquished meditating upon the sermon,

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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 himself, the higher rose his distress and his scruples. He had recourse to dogmatical and practical writings, 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 prospect 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." 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 propriety 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 offended by our sins; and daily see our misery and

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