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 oppression 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 resigned 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-inlaw, Mr. Freylinghausen, came to him at an early hour. Franké reached him his hand, and said, “ I am now lying in extreme weakness." Freylinghausen comforted him with the 18th and 20th verses of the

Ixxist Psalm. At eight o'clock, Franké 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 manner, as that I may be resigned to all his good pleasure." 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: "Fear not, for I have redeemed thee; I have called thee by thy name; thou art mine!" To which Franké 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 colleagues wished that what was said in the 23rd Psalm might be fulfilled in him; and then implored 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 Hallé. His pious spouse then asked him,

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 practical religion, which had emanated from Spener and Franké, had excited new religious vitality in the church, and by its combination with the scientific spirit of the Calixtine school, a new ferment in divinity was occasioned, which produced individuals, who along with vital religion, connected a free, profound, and scientific spirit of investigation. But Spener's and Franké's principles were also in many instances either misunderstood or misapplied. Spener'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 evangelical 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

the course of human things, the practically religious, and the free and scientific spirit, did not always cooperate. A more unfettered spirit of criticism which had been called into action, began to assume an independent position, and as a contrast was thus formed between the objectionable pietism above mentioned, 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 controversy led to extremes; and as more dissolute sentiments 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 religion 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 Franké's ray, yet let them not forget, that they are living in a still more important

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 centre, 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 brotherly 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 mysticism; the difference in the appellation being explained by the difference of the elements which cause offence to the opponents in different ages, according to the prevailing tendency of the spirit of the times.