himself to prayer and tears, in which he spent the afternoon. The providence of God had altered his argument of prayer, which was now for the conversion of his new married wife, or he was undone. This he pressed with tears a great part of the afternoon, and did not rise from prayer without good hope of being heard.

At the house of the bride there was hurry enough; messengers (after they missed the bridegroom) were sent every way. No news of him could be obtained: he was wrestling, as Jacob once was, at Peniel. In the evening he returned home, and inquiring where his bride was, went up to her, and found her in her chamber pensive enough. She asked him if he had done well to expose her to scorn and derision all the day. Hle entreated her to sit down upon a couch there by him, and he would give her an account of what he had been doing, and tell her the story of his whole life, and what the Lord, through grace, had done for him.

He went over the story here above mentioned with many beautiful particulars, with great affection and tears, the flood-gates of which had been opened in the wood, and often in the relation would say, through grace, God did so and so for me. When he had told her his story, she asked him what he meant by those words so often used in the relation of his life, "through grace," so ignorantly had she been educated; and asked him, if he thought there was no grace for her, who was so wretched a stranger to God. Yes, my dear, said he, there is grace for you, and that I have been praying for this day in the wood, and God hath heard my prayer and seen my tears let us now go together to him about it. Then they kneeled down by the couch side, and he prayed, and such weeping and supplication was there on both sides, that when they were called down to supper, they had hardly eyes to see with, so swelled were they with weeping. At supper, the bride's father, (according to his custom) swore. The bride immediately said, 'Father, I beseech you, swear not.' At which the bridegroom's father in a rage rose from table: 'What, says he, is the devil in him! Hath he made his wife a Puritan already?' and swore bitterly, that he would rather set fire, with his own hands, to the four corners of his fair built house, than ever he should enjoy it; and accordingly he did for when he made his will, he gave his son (when he should die) ten pounds to cut off his claim, and gave his estate to several persons, of whom a Dr. Reeves was one; and not long after died.

Dr. Reeves sent for the gentleman, paid him his ten pounds, told him he had been a rebellious son, and had disobliged his father, and might thank himself. He received the money, and meekly departed.

His wife (the match was so huddled up) had no portion promised, at least that he knew of; so that she was also deserted by her friends, only having two hundred pounds in her hands that had been given her by a grandmother, with which they stocked a farm in Sussex, where the writer of these memoirs hath often been, and seen her, who had been highly bred, in her red waistcoat milking her cows. She was exceedingly cheerful, and was now become the great comforter and encourager of her husband. 'God,' said she, hath had mercy on me, and any pains I can take are pleasant.'

There they lived some years with much comfort, and had several children. After about three years, he was met in Kent, on the road, by one of the tenants of the estate, and saluted by the name of landlord. Alas! said he, I am none of your landlord. Yes, you are, said the tenant, I know more of the settlement than you do. Your father, though a cunning lawyer, could not alienate the estate from you, whom he had made joint purchaser. Myself and some other tenants know it, and have refused to pay any money to Dr. Reeves. I have sixteen pounds ready for you which I will pay to your acquittance, and this will serve you to wage law with them. He was amazed at this wonderful providence, received the money, sued for his estate, and in a term or two recovered it. He that loseth his life for my sake and the gospel's, shall find it."

BIBLICAL REPOSITORY.

In our number for February, we published some extracts from the first number of the Biblical Repository, relating to the German Universities. In the second number of the Repository, the course of study at these Universities is particularly described. The remarks, in the third number, on the same general subject are of a miscellaneous character, and will be read with much interest. Extracts, ranged under appropriate heads, will here be given.

Character of Theological Students.

Theological students while at the universities, are very much like all other students. Having adopted (at least the majority of them) the study of this profession, without any reference to the high and holy motives which ought to govern all who assume it, and regarding it in no more sacred point of view than if they were pursuing the study of law or medicine or philology, what reason have they to put on an appearance of seriousness to which their hearts are strangers? or to abstain from practices which they have never felt, and do not now feel, to be incompatible with their future standing, any more than they are incompatible with the standing of a lawyer or a physician? The consequence is, that all the vices for which German students have been famous, are no less common among the theologians, than among others; and they are as likely as any to be found engaged in gambling, drunkenness, broils, duels, and every species of renowning. In looking abroad upon the German churches, and reflecting upon their prospects and destiny, it is melancholy to think that such must, for a time at least, be the character of the great majority of their future pastors and teachers. Among the nine hundred students of theology at Halle, not more than from one hundred to one hundred and fifty can be reckoned as possessing seriousness of character in any degree, or as having chosen their profession from any other than the most worldly motives; and of this comparatively small number, not more than one half can be regarded as possessing personal religion, or as actuated in choosing their course by motives of religious duty.

Attachment to Music.

As a nation, the Germans may be said to be more fond of music than even the Italians; and it is notoriously the fact, that both vocal and instrumental music, and especially the latter, is more generally cultivated there than among their more southern neighbors. In sacred music they take the lead of all other nations; and in all their seasons of worship, this holds almost an equal place with prayer; or indeed, it is in itself prayer, the pouring out of the soul to God in strains of harmony, as well as tears of contrition. An organ is an essential part of the furniture of a church; as much so perhaps, in popular opinion and feeling, as the sacramental vessels of the altar. In the ordinary singing of the psalms, the congregation all join; the music being wholly of the slow choral species, which admits all to take part, without the need of great skill or practice. Every church has a small number of boys, who are instructed in music, and who thus sing around the streets. They are called the Currende, probably from currere; and although their singing is generally boyish and wretched enough, yet this has sometimes been the school, in which genius has first gathered strength to mount upwards in long and lofty flights. In such a choir in the cathedral church of Halle, Handel commenced his career in the last decennium of the seventeenth century. As a member of such a choir, Luther as a boy sung through the streets of Eisleben; and amid all the business and turmoil of his future life, he never gave up his taste and talent for music. One of the most pleasing prints relating to him, represents him seated at the harpsichord in the midst of his family, consisting of his wife, children, and one or two other persons.

Neglect of Former Writers.

There are in Germany_no works like Butler's Analogy, or Leslie's Short Method, or Baxter's Call and Saint's Rest, or Doddridge's Rise and Progress, which, having a fixed and permanent value, are perhaps more current and exert a greater influence now, than they did for a long time after their first publication. When a man dies, he and his works are forgotten. Many of the names of German writers, whom we have been accustomed in our own country to venerate and to consider as of the higest authority, are now rarely mentioned in Germany itself. J. D. Michaelis is there no longer regarded as a profound scholar, and his works are rarely quoted. Eichhorn, though just dead, is reckoned as superficial and declamatory. Storr still retains the praise of solidity and accuracy, but his authority has passed away. Jahn is still more rarely heard of; and Schleusner, though yet alive, has outlived both his influence and his fame. These are but a few of the more prominent examples. It is not meant to be said by all this, that their names are no longer known, or their works no longer purchased. Indeed, you find their works in the library of every theologian of eminence; but then the authority both of the writer and his writings exists no more; his works are referred to by way of historical illustration; but they are no longer reprinted, because the public does not call for them.

Learning of the Clergy.

In no other land, probably, will the clergy at large, both in city and country, be found to be so generally and deeply learned and studious. Go where you will, among the most miserable villages or hamlets, you still find learning and talent; would that it could be justly added, devotedness and zeal! The writer once spent a night with the pastor of a small hamlet about fifteen miles from Magdeburg, a miserable assemblage of mud huts, to which no parallel could probably be found in the United States. The parsonage was in ruins, affording hardly a decent shelter even during the summer months. The whole population were peasants of the lowest class, with the exception of the family of the proprietor, which resided there part of the year, but which held no intercourse with the pastor, because of his so called mystical proceedings. The village lay at a distance from any great road, and was accessible only by paths across the fields, (like the greater portion of German villages,) which in spring and autumn, or after continued rain, are almost impassable. In this humble spot you find as pastor a young man, the son of one of the first dignitaries of the church, thoroughly educated and highly intelligent, who had travelled in England and France, and spoke fluently the Latin, English and French languages, in addition to his native German. You find in his wife the daughter of a distinguished professor in one of the most celebrated universities, a lady of polished manners and cultivated mind, conversing also at ease in both English and French. What is more than all, you find in this pastor a humble, faithful, and devoted servant of the cross, willing to spend and be spent in his Master's cause, and esteeming no residence too obscure, and no service too humble, if so be he may win souls to Christ.' This is perhaps an extreme case; but similar instances are to be found in every part of the country; indeed, one might almost say, in every village.

Professional Intercourse, Preaching, Attendance on Public

Worship.

That species of intercourse with his flock, which an American clergyman justly deems so essential, and which not unfrequently is of more effect than all his other ministrations, viz. the visiting from house to house, and an intimate and familiar acquaintance with families and individuals, is in Germany almost unknown. The pastor feels that he has done his duty, (and public opinion and universal practice sanction this belief,) when he has gone through with the public services of Sunday, and the catechising of the children, and has attended the funerals, baptisms, and weddings, that occur. is in this way that the pastors find time to apply themselves to study. Some become editors of classic authors; others write books on theology; some cultivate botany or mineralogy; and others again become farmers. It is in this way, also, that distinguished professors in in the universities can, at the same time, be pastors of churches. They have time for all these things; because they do not 'give themselves wholly to their ministry.'

It

As there is little intercourse between the pastors and their people,

so also the clergy have little professional intercourse among them❤ selves. Associations of ministers for the purposes of friendly intercourse or mutual improvement, or to devise means for promoting the great objects to which their lives are professedly devoted, are almost unknown. Within a few years, a meeting of this kind has been set on foot by the evangelical clergy within a wide circle around Halle, which has sometimes been attended by twenty persons or more; some of whom have travelled fifty miles in order to be present. Whether it will prove permanent, remains to be seen. But this was the only thing of the kind which the writer heard of in Germany; although he made much inquiry on the subject. There may not improbably, however, be other similar meetings established in other parts of the country among the evangelical clergy; certainly not among the rationalists; but it is obviously so rare an occurrence, that a knowledge of it is not generally diffused.

The character of German preaching is such as would naturally arise out of the circumstances and character of the clergy. Among the great body it is of course merely moral preaching, in which the gospel occupies a very inferior part. But even among the evangelical clergy, the preaching is rather of the general, hortatory, declamatory kind, not direct and pointed, nor calculated to arouse sinners, and make them feel their dangers and wants, and the necessity of flying to a Saviour's cross.

To an American it is a striking and painful sight to enter the house of God, and find it almost uniformly destitute of worshippers. The preacher is there; the services are there; the voice of song rises from the choir and organ; but a worshipping assembly can hardly be said to be there! Go where you will, in every part of the country, and you find the same neglect of public worship; or at most, you will find the churches thronged only on particular occasions, as on Christmas or Good Friday. There are, however, some exceptions. Many of the churches in Berlin are always well filled. When Strauss or Schleirmacher preach, they are sure to draw a crowded audience; as is also the case with most of the evangelical preachers. In one small church, where the Gospel is literally preached to the poor,' there is always such a throng, that it is almost impossible to obtain admission. At other times, the churches of Berlin are not more filled than others. At Wittemberg, under the ministrations of Heubner and other pious pastors, the principal church is filled to overflowing. The other church, on whose door Luther posted up his celebrated theses, and in which he and Melancthon lie buried, has been assigned to the use of the theological seminary; and the students preach there to empty pews.

The same neglect of public worship in general, which keeps so many wholly away from the church, induces most of those who profess to attend, to limit their presence to the time occupied by the sermon. It is the common practice to arrive just before the preacher commences, and to leave immediately or soon after he has closed.

Neglect of Family and Social Worship. Where public worship is disregarded in the manner above describ