1715, the first year entirely alone, but was joined in 1695 by the excellent John Anastasius Freylinghausen, and in 1701 by a colleague of similar sentiments with himself, John Jerome Wiegleb-the university being formally consecrated in 1694. On the 6th of December, 1714, he was chosen pastor of St. Ulrich's church, in Hallé. He thought he recognized 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.

Franké's sermons, both in Erfurt, Glaucha, and Hallé, were the effusions of a heart entirely penetrated by the great, immutable, practical, and fundamental 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 Franké'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 Franké 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 Franké's discourses displease, in consequence of a certain breadth and prolixity, which is one cause of their extraordinary length;1 but the pure apostolical doc

1 Some of Franké'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.

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 Franké'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." Franké then divides his subject into five parts. He shews,

First, "That this doctrine is a divine truth." This, be says, is proved by the text, and also by other passages 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 any one imagines to himself a faith, without previous repentance, acknowledgment of sin, and real heartfelt 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,

and that in consequence of it, he has deserved the wrath and displeasure of God, temporal punishment 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 precious 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 certainly be saved by him—they possess true faith. But it must be well observed, that this is a real deception

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 confide in the grace of our Lord Jesus Christ.

"Finally, faith must also be recognized and considered in its qualities and effects." After a quotation from Luther, Franké proceeds as follows:"Where true faith really exists in the heart, it produces a complete change in the man, so that he is quite otherwise minded towards God, than he previously 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 confidence, 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 Father; and is so changed, that that in which he previously 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

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rienced it in his heart and soul: and although another 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.

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Thirdly, let us consider the meaning of the expression, being justified by faith.' This Franké 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 righteousness of our Lord and Saviour Jesus Christ is imputed." Franké proves this from the following passages: Rom. v. 19. 2 Cor. v. 21. Gal. iii., and the Epistle to the Hebrews.

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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 salvation 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 moment 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