three years, when he bade me good night as I went to my bed, used the most loving expressions about my Saviour and his merits and my relations to him. They made such a deep impression on me that I wept for a long time, and finally resolved, among other things, to live only for the man who had given his life for me. In this course of thinking I was taught in a very kind and condescending manner, by my dear aunt Henrietta. She said I must tell her my whole heart, and then we bore our wants in common to the Saviour. I had no fear of telling her whatever was right or wrong in myself. In my eighth year, I lay all one night without sleep, while my thoughts, occasioned by an old hymn which my grand-mother sung before she went to sleep, wandered away into such deep speculations, that at last my hearing and sight seemed to vanish, while the subtlest atheistical sentiments arose spontaneously in me, and I was so possessed by them and so deeply did they penetrate my soul, that everything which I have since heard and read has appeared to me very shallow and unsatisfactory, and has not been able to make the slightest impression. But similar speculations which have since occurred have had no other effect than to deprive me of sleep or temporarily excite my feelings, because my heart was with the Saviour, and I loved him with conscious sincerity; often thinking that were there another God, I would rather be condemned with the Saviour than be happy with him. Such speculations did not have the smallest permanent effect on my heart. What I believed I willed; what occurred to me in my reasonings was odious, and I then came to the firm conclusion to use my reason in temporal things as far as it would go, and let it explain them as fully as possible and thus sharpen my understanding; while in spiritual matters I resolved that the truth received into the heart should remain so simple as to become the ground of all other truth, and what I could not deduce from it I would instantly reject. This determination I have kept to the present day." In another place, he remarks: "I hear it told of my Saviour that he became a man. This much affected me. I thought with myself, 'If my dear Lord is loved by no one else, I will still rest upon him and will live and die with him.' So, for many years, in my childlike way, I held intercourse with him; for hours I conversed with him as one friend does with another. In talking with him, I was very happy and thankful that he had consulted my good in his becoming man. But I did not at all understand the greatness and sufficiency of the merits of his wounds and alas! the martyr-death

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His early religious Experience.

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of my Creator. The misery and weakness of my human nature were not rightly revealed to me; in order to become happy, I did my own will, up to a certain remarkable day, when I was so vividly affected on account of what my Creator had suffered for me that I shed a thousand tears and afterwards felt myself still more tenderly attached to him. I continued to talk with him when I was alone, and believed in my heart that he was very near me. I thought thus: 'He is God and can understand me; though I do not rightly make known my thoughts, he has a sympathy for what I shall say to him.' I often reflected,' would he but once hear me that would be enough, I should be so happy all my life.'"

At that time Zinzendorf entered into a covenant with the Saviour: "6 If thou wilt be mine, dear Redeemer, I will be thine!" This covenant he very often renewed. He also wrote little letters to Christ. These childlike exercises exerted their influence upon him in subsequent life. The church and the sermon, the singing of hymns and prayers furnished nutriment to these infant tendencies. The feelings of his heart, however, did not end there. He often gave to the poor his whole stock of money, delighting in acts of kindness towards all, while he was heartily thankful for any favor which was shown him. He readily confessed his faults and sought to free himself from them. These qualities of the little boy early attained such strength and permanence, that they made a deep impression on others. When Charles XII. of Sweden marched into Saxony with his army in 1706, a band of his soldiers came to Grosshennersdorf to demand a military contribution. They entered the castle and advanced even to the chamber where the little boy slept. The unexpected looks and style of speaking of this remarkable child made such an impression on the warriors, that almost losing sight of their object, they at once joined with much earnestness in his devotions.

Residence in Halle.

Zinzendorf, having acquired considerable knowledge of Latin and French and laid a good foundation in other branches of learning, joined, in his eleventh year, the royal Paedagogium at Halle. This institution then enjoyed a high reputation as a place for the moral and intellectual culture of youth belonging to the higher classes, in like manner as the Orphan House supplied excellent facilities for the education of youth of the poorer classes. Franke, VOL. III. No. 11.

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their founder, conducted both with the same great object in view -the promotion of piety. A like impulse the city and university also received from him. The last, founded in 1694, was flourishing in all its youthful vigor. The Christian zeal, which here prevailed, often imparted an austere severity to the ruling spirits. The brethren, under the name of Pietists,-derived from Spener's Collegia Pietatis, were opposed and decried in many ways; yet only the firmer did they hold on their chosen way. Zinzendorf, though familiar from his childhood with this mode of life, was now called to partake of some bitter draughts. His grandmother accompanied him to Halle to place him under Franke's charge. Whether worldly feelings had now become predominant in him, or whether other causes operated, he was at any rate described to Franke as a youth whose pride needed to be humbled and whose impulses must be carefully restrained. Hence many methods were taken to cross his inclinations; he was thrust down into the lower classes; he was chastised severely and shamefully; his rank and previous training were not at all taken into the account; his fellow-pupils ridiculed and even hated him. At the same time, he was not the less compelled to resist the seductive influence which they spread around him. While I, in obedience to the command of my dear aunt," so he writes, "entirely refrained from seeking female society abroad, though at home I was in the midst of females, still, on the contrary, the scholars sought to impart to me, with all the cunning, art and plausibility with which Satan can inspire the heart of man, their vices peculiar to schools and which were daily gaining the upper hand. I had a relish for such things; and besides, being naturally bold and forward, I felt impelled to know everything good or bad. But I was under the discipline of divine grace, while the others were not, so that I was not only restrained from all these evil deeds, but it happened to me more than once to win those for my Saviour who would have seduced me." He now began to toil for the spiritual good of others with great zeal. He met with other young people, (among whom were some who had been notorious sinners,) in the contiguous villages, for the purposes of prayer and mutual exhortation. He was very desirous to unite his associates, and to promote their progress, in all the changes which they experienced in their numbers and to strengthen them against ill-will and persecution. They devoted themselves to the Saviour and to the advancement of his kingdom in a closer manner by forming a league under the name of

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His Course of Life at Halle.

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the "Order of mustard seed," senfkorn, adopting certain regulations, and wearing as a badge a golden ring, on which were engraved the words "none of us liveth unto himself." This order with the existence of which Zinzendorf's mother was made acquainted, held on its existence in quiet by means of correspondence, long after the members had returned home to Holland, France, Hungary and elsewhere. Zinzendorf formed a most intimate friendship with the baron Frederic von Watteville, a youth of a distinguished Swiss family who was likewise a pupil at the seminary. The missionary zeal, which was enkindled at the Orphan House under Franke's lead, directed the attention of the youth to the resolution of personally engaging in the work of missions, a resolution which was followed by important consequences. So great was Zinzendorf's power of uniting together elements of the most diverse character, that his spiritual life and labors began to savor strongly of a worldly spirit. He became proud; he relied, (yet not in respect to the affairs of Christ's kingdom, but in matters of a civil and social character,) on his own natural gifts and graces. Franke named him in consequence, the conceited count; he loved to shine and take the lead; he had a passion for dress and mirth, and was not disinclined to wit and joking. He became a party at the card-table-an amusement which Franke had wholly disowned. Zinzendorf remarked in respect to it, that one might do a worse thing, though he did not deny but he might do a better. Yet his love to the Saviour prevented these worldly feelings from gaining an entire ascendancy over him. Emotions of joy and faith when he was in adversity, and of contentment when he was in the meanest condition filled his heart. His first participation in the Lord's Supper was the means of exciting in him unwonted emotions of love to the Sav. iour. Franke and his other teachers, to whom he exhibited the warmest affection, befriended him more and more as they witnessed the development of his character. On one occasion, Franke told him that he would yet become a great light to the church. A peculiar relation was formed between him and the baron von Canstein, Franke's friend, a man of elevated rank and large fortune, who devoted his estate wholly to the promotion of religion and its institutions. He was a distant relative of Zinzendorf, and exerted such an influence upon his young friend, that the demeanor of the latter seemed to be in certain characteristics an exact copy of that of the former. Zinzendorf in the mean time made a somewhat rapid advance in his studies; he

perused the Greek authors, was able to write and speak Latin, paid some attention to Hebrew, and distinguished himself in public speaking. He also possessed great facility in composing German poetry. In this manner he passed six years in Halle. His health still remained feeble, so that on one occasion he left his studies and passed some time in the house of his grandmother. He finally quitted Halle in April 1716, his valedictory performance being a Latin exercise on the "Dogmatism of the Learned." He now spent about three months at home, partly in attending to the instructions of a domestic tutor, Erisenius, and partly in private reading, especially of the works of Luther, together with delightful social intercourse.

Zinzendorf as a member of the University of Wittenberg.

Before commencing his university life, Zinzendorf paid a visit to his uncle and guardian at Gavernitz. This relative did not at all relish the young man's pietistic feelings, and determined to send him (not as Zinzendorf wished, to the university at Halle) but to that at Wittenberg, partly on the ground that the latter was a Saxon institution, but particularly because a spirit reigned there very different from the one predominant at Halle. The two universities were indeed in open conflict, Wittenberg maintaining the old Lutheran orthodoxy and contending that the Halle Pietism was a dangerous innovation, while the younger university looked upon Wittenberg as the patron of a cold, dead, unfruitful orthodoxy. Zinzendorf's guardian drew up an extended series of counsels for his nephew's guidance at the university, which, though operating as a great restraint upon his inclinations, he determined to follow. But being aware that an effort would be made to detach him from that course which was ridiculed as pietistic, he resolved to guard the more carefully those treasures which were so dear to his soul. Still he devoted himself zealously to the study of law amid other branches of profane learning, as he had been advised. Even the physical exercises, which were appropriate to his condition, he did not neglect. In the performance of these too, in his accustomed way, he sought the aid of his Redeemer. "People will turn it, I suppose, into ridicule," he writes, "yet without any occasion. A youth, addicted to pietism, who has any degree of understanding, knows that when his guardians and tutors direct him to attend on fencing, dancing and riding masters, he can find no adequate excuse to