Gospel among the Heathen; and they expressed their hopes that in due time Providence would open the way, and provide them with instruments. After leaving Halle, in 1716, he was sent to Wittenberg University, where, under the direction of his guardian, his studies had reference to his future engagement in offices of State; but divinity was his own favourite pursuit, and he began to entertain serious thoughts concerning the work of the ministry, to which he wished to devote his life. In 1719 he left the University, and spent the remainder of his minority (till 1721) in travelling in several parts of the Continent. During this period, he was exposed to many temptations, but was happily preserved, so that, at the close, his religious purposes were as decided as ever. The management of his extensive estates was now in his own hands. His desires to be engaged in the ministry were not at all abated; but his family pressed him to enter into State-service, and he received from the Elector of Saxony an appointment to be one of the members of the State Council. He seldom, however, attended its meetings, and in 1728 resigned it altogether. His religious views had become more clearly evangelical, and faith in Christ was now the governing principle of his life. One of his reasons for objecting to State employment was, that he thought he should thus be hindered from paying that attention to his numerous vassals, and promoting their welfare, which he so earnestly wished. In 1722 he at length decided that henceforth the pursuit of spiritual objects should be the sole business of his life. He purchased an estate at Bertholdsdorf, in Upper Lusatia, and built a house there. In September in the same year he was married to the Countess Erdmuth Dorothea, the sister of Count Reuss, who was his particular friend. He had also appointed to the living of Bertholdsdorf, which had just before become vacant, a young Clergyman of the name of Rothe, whom he believed to be not only pious, but resolved to preach the original doctrines of the Reformation. Indeed, his own more evangelical views had occasioned much grief, when he contemplated the too generally altered and fallen condition of Lutheranism, both in relation to doctrine and feeling, and therefore in relation to its influence on the public mind. Formalism, and human morality, had succeeded to the earlier evangelism in which the Reformation had originated, and to which it was chiefly indebted for its power. Luther became a Reformer because he had been led to the great system of doctrine of which the symbol and motto are, Christ crucified; and, also, because he had learned from the word of God, that peace of conscience, and full dominion over sin, can only be enjoyed by those who believe these doctrines, and seek for the realization of their efficacy by receiving the blessings which they indicate, by that spiritual faith which can only be exercised by the spiritually penitent. Departing from this, its proper position, Lutheranism had for some time been losing ground. In its contests with the Papacy, it had no external power by means of which it could maintain itself against the external power of the antagonistic system. The entire power of Protestantism exists in its spiritual life. Lifeless Protestantism is essentially inert, as spiritual Popery is a contradiction in terms. The weapons of the warfare of Popery are carnal, and therefore does it war after the flesh; and in a contest in which only such weapons are employed, all the advantages are on one side. It can never be successfully resisted but by the weapons of warfare which are not carnal, but mighty through God. Armed with these, Luther and his coadjutors went to the combat, and won the victory. Allowing them to fall from their hands, their successors ceased to be triumphant over either Popery or the world; and ceased to be triumphant in both cases, for the same reason. This Count Zinzendorf saw, and set his heart on a revival of spiritual Protestantism, which should conquer Popery by conquering sin, and conquer both Popery and sin as being that original revelation of the righteousness of God which is, by God's wise adaptation, and by the associate might of the Holy Spirit, the power of God unto salvation. Of this revival he was to become the occasion of a far more extensive instrumentality than he ever anticipated. Placing, for the time, his purposes respecting the ministry in abeyance, he resolved to employ his property and talents in seeking to rekindle the flame of heart religion. "He believed," says his biographer, Bishop Spangenberg, "that the time was now arrived boldly to commence the matter, and seriously to seek that which had been previously only wished for. He was resolved to venture upon it, and suffer nothing in the world to hinder him." With these resolutions he may be said to have begun his active and responsible life, for he was now only twenty-two years of age; and in carrying them into effect, all his remaining days were spent. The same writer tells us that, "His intentions were briefly these: Faithfully to take charge of poor souls, for whom Christ had shed his blood; and especially to collect together and protect those that were oppressed and persecuted. He had also in view the fellowship of the people of God; and he endeavoured by all means to promote love and unanimity amongst those who were awakened and called to the kingdom of God." It was for this purpose that he resolved to purchase an estate, and build himself a residence on it; and with the same views he settled there the Pastor Rothe. The time was rapidly approaching when his designs were to issue in engagements and plans wider and more influential than he had even ventured to hope. From the time of John Huss, there had been Protestants (by anticipation) in Bohemia, but experiencing, under Austrian dominion, the usual tender mercies of Popery. Some of them had settled in Moravia, and under Maximilian II., previously to the thirty years' war, they had been tolerated. Subsequently, however, they had eaten the bitter fruits of the Papal policy in Austria. One of them, a mechanic, of the name of Christian David, who had experienced the peace resulting from faith in Christ, had travelled, both for employment and liberty. He had been introduced to Count Zinzendorf, and stated to him the oppressed condition of his brethren in Moravia. Learning the Count's willingness to succour the destitute, and knowing the wish of his friends to remove where they could live in obedience to the truth which they held, he returned to them with this joyful intelligence; and several of them agreed to take their families with them into Upper Lusatia. The Count granted them the protection which they sought, and settled them on his estate. There were three men, two women, and five children. The settlement received the name of Herrn-hut, (the Lord's guard, the pasture-ground over which the Lord watches,) and thus commenced the connexion between Count Zinzendorf and the Moravian Brethren. Such was the poverty of these exiles, that clothes had to be given them, and a few cows, that the children might not starve; but they were industrious, and their circumstances soon improved. It was in June, 1722, that they began their settlement, by felling the first tree for building. Towards the end of December, the Count and Countess came to their estate; and, on visiting the "Herrnhutters," by whom he was received with thankfulness and joy, he saw that a way for the fulfilment of his desires respecting a religious revival and reformation was now opened before him. He was anxious that all his vassals should experience the power of divine grace and truth: the Pastor whom he had selected was zealously devoted to this great work, and he agreed to become his assistant and catechist, and thus his fellow-labourer in it. His great and ultimate object was, a reformation of the Church; and this he believed was to be accomplished by the faithful promulgation of Luther's evangelical doctrines, as taught in the holy Scriptures, according to the Augsburg Confession, and the consequent production and extension of individual piety. This was his platform of doctrine; these were the companions and instruments of his labours; and from this time his history is the history of his connexion with the Moravian Church. (To be concluded in our next.) ORIENTAL ILLUSTRATIONS OF SCRIPTURE GENESIS XXXI. 40.-"In the day the drought consumed me, and the frost by night." Does a master reprove his servant for being idle? the latter will ask, "What can I do? the heat eats me up by day, and the cold eats me up by night. How can I gain strength? I am like the trees of the field: the sun is on my head by day, and the dew by night.” Genesis xxxi. 53.-"And Jacob sware by the fear of his father Isaac." One of the most solemn oaths taken in the East, is that of swearing by the father, whether he be living or dead. Is a man accused of some great crime? he says, "By my father, I swear that I am innocent." "I have sworn in the name of my father, therefore believe me.' That mode which is most imposing and most binding is, for the father and the son to go to the temple: the former prostrates himself on the ground in front of the portico; and the latter steps over his body, saying, "I swear by my father I am not guilty." Genesis xxxi. 55.—“ And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them." Early rising is a universal custom. Thus in every season of the year, the people may be seen at sunrise, strolling in all directions. At the time of the heavy dews, they bind a part of the robe round the head, which also falls on the shoulders. When a journey has to be taken, were they not to rise early, they would be unable to travel far before the sun had gained its meridian height. They therefore start a little before daylight, and rest under the shade during the heat of the day. Here, also, we have another instance of the interesting custom of blessing those who were about to be separated. A more pleasing scene than that of a father blessing his sons and daughters, can scarcely be conceived. The fervour of the language, the expression of the countenance, and the affection of their embraces, all excite our strongest sympathy. "My child, may God keep thy hands and thy feet!" the beasts of the forests keep far from thee!" 66 66 May 'May thy * Isaaco, who was sent in search of Mungo Park, says, "The King confirmed his promise of protection, by sending for Chiamon, the eldest son of the royal family, who swore to this effect, both in his own name, and that of his father!" This mode of swearing was abolished by the Ceylon Government in 1819, so far as official oaths were concerned. |