and particularly referred in them to the specimens of 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.'

2. The Collegium Pastorale, which was wholly intended 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. Franké assures us that of all his academic labours, these monitory lectures were attended 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 amendment of heart, and incited to an useful employment of the time they spent at the university. These lectures, which Franké began in 1693, even before the inauguration 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 present, he continued till his death. Their object was

they were deficient, as it was possible to do. and adhere to the main thing, whether our illiterate.

Thus ought we to act, hearers be learned or

On these occasions only those were admitted, who had laid a good foundation in divinity; the rest merely listened to their sermons, and the judgment of the professor, until their minds were more firmly established. Franké was no friend to early preaching whilst the principles of the students were not sufficiently matured, and impressively warned them against it, as being offensive in the sight of God, and a disgrace to the ministry.

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 hindrances were to be overcome. Young divines, therefore, received in them general directions for the appropriate arrangement of the entire study of divinity.

He

But besides these, Franké also occasionally read particular lectures upon the method of studying divinity; and in his monitory lectures, directed himself 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." Franké on these occasions, spoke as a father to his children, and with the same earnestness, cordiality, and affection. He did not bind himself to any fixed plan, but directed his address according to the necessities of his hearers. 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, Franké himself published two octavo volumes of monitory addresses, in 1726 and 1727, and in 1729, his son published five additional parts. The following extracts will serve as specimens of these lectures:

In the second lecture of Part III, Franké adduces the following simile from an older author.-"When

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 Franké, "proved very edifying 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 accompanied 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 misunderstood. 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

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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 confidence 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 strengthens his heart and his soul. No other individual possesses in reality that by which he can again raise himself up, strengthen, 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

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 approaching 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 flow 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 penetrate 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 afterwards 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,