the Colleges of Piety were put down by decrees of the state; this was especially the case in Sweden, where the pietists were assailed with a violence which it is hard to account for by reference to any of the genuine results of Spener's own designs.

But Spener's opinions were combated with no less obstinacy than his institutions and plans for reform. His enemies seized upon every sentiment that he uttered, to convert it, if possible, into the substantial form of a doctrine that might immediately be branded as heretical. A long and bitter controversy was founded on his observing, that the theology of an unregenerate man could be no true theology. The relation of good works to faith and justification furnished another ample field to be sown with the seeds of strife. But in this case it was not with words, or with ingenious arguments, that Spener allowed himself to be concerned, but with the solemn statements of scripture, sufficient in their broad simplicity to form the foundations of his theology.

The controversy concerning the adiaphora, or things indifferent, was attended with a sacrifice of temper no less lamentable than that which followed disputes on the most important points of doctrine. The question had often been asked, whether any thing can properly be considered as indifferent? To this Spener and his party answered in the negative, and they rested their conclusion on the common fact, that nothing can be done without influencing the feelings either for good or evil. Dancing was an instance especially brought forward. As a simple exercise it was confessed to be unsinful, but the usual accompaniments of the dance were condemned as productive of pride and levity, and as inconsistent with the gravity of a Christian. So strong was the feeling on this subject, that many clergymen refused the sacrament to those of their congregation who were known to engage in the dance.* Nor was

Spener says, "A Christian may do nothing which is not of faith, and of which he is not convinced in his heart that it is pleasing to God. A Christian may do nothing of which it cannot be said that he does it to the glory of God, and in the name of Jesus Christ. The Christian, therefore, will never occupy himself in that which has not either the honour of God, according to the first table, for its immediate object, or the good of his

this feeling confined to the clergy only, several of the most powerful of the nobility directed the preachers in their countships to regard no one as a Christian who was known to indulge in either dancing, or card-playing.

Among other supposed proofs of Spener's enthusiasm or want of sober attention to the views of the Church, it was urged that he supported the notion of a millenium. That he had embraced any opinion of this kind, neither his writings nor his discourse bore any sufficient indication. He seemed to have looked for nothing more than that which animates the hopes of most thoughtful and pious men. The enlargement of the Church, the conversion of the Jews, and the fall of the papacy, regarded by him as essential parts in the plan of Providence, have no connexion with the personal reign of Christ upon earth, or with any other of the events which mainly characterize the millenarian doctrines.

The history of pietism exhibits from this period a distressing mixture of ill-formed opinions, bewildering fancies, and remnants of systems recalling, with their broken outline, the recollection of great men and christian designs, which it was once fondly hoped might conduct to permanent improvement and the establishment of general concord. Pietism, long venerable by the associations connected almost with the very sound of the word, became at last in the minds of sensible men, to whatever class belonging, the synonym of what is most fanatical and erroneous in the wide com. pass of religious thought. The enthusiast, glad to neighbour in spiritual or bodily things, or the supply of his own spiritual or temporal necessity. Beyond these things, I can see no end for which God has placed us in the world. A man is also bound so to employ the whole of his time, that he may be able to give an account thereof to God, and to avoid the wilful waste of any of his hours, thus preserving himself from all appearance of evil, and disposing his life to a strict endeavour to resist the love of the world, the lust of the eye, the lust of the flesh, and the pride of life. Supposing that this rule be well established, it must surely be difficult to understand how any one who feels in his heart even a small degree of holy shame, should be able to say that he dances, as led by an assured belief, to the honour of God, and in the name of Jesus Christ.” He then proceeds to show, as mentioned in the text, that if exercise be necessary, it ought to be sought in a way least likely to lead to sin, which cannot usually be said of dancing. - Spener's Deutsche und Lateinische Theologische Bedenken. Hennicke, Halle. p. 146.

avail himself of such support, the proud separatist, thankful for such a retreat, readily consented to bear the name of a party which was once only known for its superior holiness, and anxious zeal in the cause of the gospel. What they gained by this subterfuge, the true pietists lost in respectability; and the only actual monument of Spener's virtues, and of the faithfulness of his immediate followers, is that which the spiritual reader still sees existing in those imperishable writings which influenced to so large an extent, and for many successive generations, the minds of his countrymen, and through them the temper of the Church at large.

WHILE such was the conflict of opinion in the very birth-place of the Reformation, in other countries the light and interests of the gospel increased, and were developed by events, the powerful course of which effectually overcame the resistance of human opponents. We shall first, therefore, turn our attention to some of the main circumstances distinguishing the state of religious feeling in the countries where the principles of the Reformation displayed a direct influence; after which we shall note the state of opinion in that large portion of the Christian community still remaining in allegiance to the Church of Rome. Notwithstanding the prior claims of Germany to our respect and veneration, as the birth-place of those true servants of God who revived the knowledge of the gospel, England may claim at the hands of Christendom a not inferior homage as an appointed instrument of Divine Providence for the solid and permanent establishment of the reformed faith, and as destined to become the centre of the circle around which the light of evangelical knowledge was

to continue to be diffused. Germany must ever enjoy the enviable glory which attends the mother of illustrious children, the love and admiration which so peculiarly__attach to individual names and personal virtues. England, on the other hand, has an inalienable right to the praise of being the first, we may say, perhaps, the only nation which embraced, and incorporated with every principle of its Church and polity, the great interests of the reformed faith.

At the death of Henry VIII. it was evident to most observant persons, that the new opinions had taken sufficient root to place them beyond the reach of human control. The accession of a sovereign adverse to their propagation, might, it is true, in the present state of affairs, have retarded their immediate growth. Happily for the interests of truth, the reign of Edward VI. was allowed to intervene between the early trials attending a successful movement, and those which it was designed by the wisdom of God should test the power and sincerity of the men and institutions to which the truth had been committed as an inestimable treasure. If we may believe, that human affairs and dignities are intended to be ever subservient to the infinitely more important objects of religion, we can hardly fail to observe that the reign of Edward lost none of its value by the shortness of its duration. Had it been pro

longed for many years, time would have been given for the reformed Church and its pastors to lapse too soon into a feeling of security. The force and energy, so necessary to the effectual diffusion of the truth through a populous land, would probably have early yielded to the softness or indifference of repose. Had the period of Edward's reign not been given to mature the knowledge, and develop the opinions, of the heads of the reformed Church, they might, indeed, have remained faithful to the profession they had made, but their faith itself would still have exhibited the imperfections and inconsistencies which usually mark the season of religious transition.

Nothing can better prove the disposition of the new monarch in favour of the Reformation, springing as it

did from a renewed veneration for the Word of God and its authority, than an anecdote, related among others, of Edward's conduct at his coronation. Three swords having been brought him, as emblems of a threefold kingdom, he is said to have remarked, that one was yet wanting. To the inquiry what that was, he answered, "The Bible." "That book," added he, " is the sword of the Spirit; and to be preferred before these swords. That ought in all right to govern us, who use them for the people's safety by God's appointment. Without that sword we are nothing, we can do nothing, we have no power. From that we are what we are this day. From that we receive whatsoever it is that we at this present do assume. He that rules without it is not to be called God's minister, or a king. Under that we ought to live, to fight, to govern the people, and to perform all our affairs. From that alone we obtain all power, virtue, grace, salvation, and whatsoever we have of divine strength."

General report, it appears, had long been influenced by the growing virtues of the youthful monarch. “I doubt not," says a contemporary writer, "but the Lord hath sent him for the singular comfort of England. Not that I temerariously define any thing to come concerning him, considering it only in the Lord's power. But I desire the same Lord to preserve his bringing up from the contagious drinks of those false physicians. And this is to be prayed for of all men." When actually seated upon the throne, the venerable Latimer replied to the vain scoffs of the Romanists, that Edward was but a child, and knew nothing of the doings of his protector, and ministers; "Have we not a noble king? Was there ever king so noble, so godly, brought up with such noble counsellors, so excellent and well learned schoolmasters? I will tell you this, and I speak it even as I think, his Majesty hath more godly wit and understanding, more learning and knowledge at this age, than twenty of his progenitors, that I could name, had at any time of their life."

The most strenuous efforts were made to stop those improvements which it was evidently the wish both of