"But G.o.d continued to impart more grace to me; and I became acquainted in Frankfort with a truly G.o.dly man. For when my n.o.ble master and mistress were travelling to the baths at Emser, a stranger was on board the vessel in which we went. By G.o.d's special providence he seated himself next me, and we fell into a spiritual discourse which lasted some hours, so that the four miles from Frankfort to Mayence, where he disembarked, appeared to me only a quarter of an hour. We talked without ceasing, and it seemed just as if he read my heart. Then I gave vent to all, concerning which I had hitherto lived in doubt. Indeed I found in this friend what I had despaired of ever finding in any man in the world. Long had I looked around me to discover whether there might be any true doers of the Word, and it had been a stumbling-block to me that I could find none. But when I perceived in this man such great penetration, that he could see into the very recesses of my heart, also such humility, gentleness, holy love, and earnestness to teach the way of truth, then I was truly comforted and much strengthened.[80]

Then was my heart filled with G.o.dly convictions, and I felt an ever-increasing distaste to the world: and I said to myself, 'Shall I defraud my spiritual nature for the sake of contemptible transitory pleasures? No; I will by G.o.d's help prevail, let it cost what it may.'

I wrote thereupon to the friend who had imparted to me so many G.o.dly gifts, that I loved him as a father, and that I purposed to loosen myself from all worldly ties. He was, moreover, fearful that I should not have strength enough to bear all that I should meet with. But the parable of the five foolish virgins and other similar salutary pa.s.sages of Holy Writ were ever in my heart, and they impelled me to give up the pleasures of the world; yet I felt a fear of my master and mistress which I could not conquer. Then I frequently danced with tears in my eyes, and knew not how to help myself. 'Ah,' thought I frequently, 'if I were but the daughter of a herdsman, I should not be blamed for living in the simplicity of Christ's teaching. No one would mind me.'

But when I became conscious that no position could excuse me, I determined that nothing should be a hindrance to me either in life or death. I therefore went to my d.u.c.h.ess, and begged for my dismissal.

This was refused; but, as she wished to know what had moved me to this, I told her openly, that the life I was obliged to lead at court was against my conscience. Then did my dear d.u.c.h.ess try to divert my mind from this, looked upon it as a fit of melancholy, and said, 'You always live like a virtuous maiden, and read and pray a.s.siduously; you see also that others who are good Christians do the like things; they are not forbidden if the heart is not set upon them.' But I pointed out to her the example of Christ and his word; I did not judge other men, but could not be content to follow their example. As now my dear d.u.c.h.ess saw that she could not change my mind, she promised to excuse me everything that I felt to be contrary to my conscience, only she would have me remain with her and perform my duties in all other respects as before. But I represented that she would be deprived of much service by this, especially when strangers came, when it might easily happen that the other maiden should fall sick, then she would be without attendance, because I would not be present at appointed gaieties, and that would give occasion for ridicule. She would not, however, be deterred from her object, but promised me faithfully that I should be relieved from all attendance at mere amus.e.m.e.nts. Then she mentioned it to the duke, who contended with me sharply, and said it was the suggestion of the devil, that I, who was a young lady, beloved by high and low, should expose myself to so much contempt, that I should be considered a fool; besides, what would my relatives say? Now, when all this persuasion was of no avail, they sent several clergymen to me, who tried to persuade me that I did not rightly understand the words of Scripture. But I put it to their consciences which of these two ways was safest: to follow after the footsteps of Christ in all simplicity, or, while enjoying worldly pleasures, merely to talk of it and treat it with respect, yet doing otherwise. Then they said that the first would certainly be the best; but who could so live?--we were all sinful men.

Then I replied, 'It is commanded me to choose the better way, and as to the power of doing it, I left that to my G.o.d,' Then they left me in peace.

"They now tried to move me in another way, by ridicule. For at the royal table they often looked at one another, and then at me, laughing amongst themselves; they often said also that it was not becoming a woman of the bedchamber to read the Bible so much, she would become too clever. But I let them jeer. When this had gone on almost a year, during which I was treated with contempt by even the most insignificant at the court, excepting some pious souls, whilst I thought little of suffering for Christ's sake, there was a sudden change. The great and glorious G.o.d brought such fear into all hearts, the highest as well as the lowest, that they did not venture to say or do anything wrong in my presence; although they did not fear the court preachers, yet before me they were quiet, and the otherwise wild young people controlled themselves when they saw me coming. Then did tears come into my eyes, whilst I thought within myself, 'Oh, wonderful G.o.d, with what power have I been enabled to bring it to pa.s.s, that both great and small fear to do wrong in my presence!' This thought did not puff up my heart, but led me to humility; I poured out my soul before G.o.d, as I had experienced his power, and saw that He could turn the hearts of princes like the waters of a rivulet. In this condition of things I continued yet three years at court, and I can truly say that I experienced much kindness, not alone from my dear master and mistress, but from every one: but by G.o.d's grace I did not accept many favours from the great, nor employ them upon temporal things.

"Having then for three years lived at court in all simplicity, and rejected all transitory pleasures, whereby the body, and not the spirit, is recreated, it came to pa.s.s that my deceased father required me to keep his house, as my stepmother had died in childbed, and the child was still alive, and so I was called from court. It was, however, very difficult for me to obtain my dismissal, as my dear d.u.c.h.ess loved me as if I were her child, and lamented my departure with many tears: she even sent after me to beg I might return, and did not desist till I promised that if I ever returned to court I should consider myself bound to them before all others. But when I came home I found that the child had meanwhile died, and my father had determined to become high steward of the Princess von Philippseck. Thus I was free to settle myself with a n.o.ble and G.o.dly widow, Baurin von Eyseneck--her maiden name was Hinsbergen--whose manner of life was known to every one in Frankfort, and whose end was blessed. With her I was six years, and we loved one another as though of one heart and soul.

"About this period, being in danger of shipwreck, the Lord so mightily strengthened me, that I was joyful while others trembled and desponded.

It happened that I was on the pa.s.sage-boat from Frankfort to Hanau going to visit my sister; there were divers people on board, among them some soldiers, who were carrying on very coa.r.s.e and improper jokes with poor women. I was sorrowful that these people were so entirely unmindful of their souls, and, leaning against the side of the vessel, endeavoured to sleep that I might not hear such talk. In my sleep I dreamt of the sentence in Psalm xiv., 'The Lord looked down from heaven upon the children of men.' Upon this I awoke, and in waking it appeared to me as if a great storm of wind turned the ship round; then was I terrified and thought within myself, 'Art thou really awake? What is thy state of mind?' Not a quarter of an hour afterwards there came a mighty whirlwind which took hold of the ship. We were in very great danger, so that all cried out with anguish, and called upon the name of Jesus for help--He whom they had so often before named carelessly in their frivolous jesting. Then did G.o.d open my mouth, to make them feel how good it is to walk in the fear of the Lord, and that He is a refuge in the time of trouble. When now the Most High mercifully laid the unexpected storm, one of the women was so impudent as to say jestingly, that our ship would have been overwhelmed by the waves, 'but, as there is a saint on board, we have been saved;' so saying she laughed loud, whereupon I became much excited, and said, 'You impudent woman, think you that the hand of the Lord could not reach us?' And scarcely had I closed my mouth, when the former wind rose again, a leak appeared in the boat, and all gave up hope of life; but I felt an unusual joy, and thought, 'Shall I now see my Jesus? What will now remain in the water?

Nothing but the mortal--that which has so often hindered me. That which has been life in me will never die,' &c., &c. The ship was already filling with water; all the caulking and pumping was of no avail; the storm also held on, so that it was impossible to turn to the land, either on the right or left hand, and we thought that the ship would sink; but all at once the wind was lulled, and the ship reached the sh.o.r.e. Then did all spring out of the ship, and the wild soldiers who had been moved by my words, looked after me with great care, so that I came well to land, and thanked G.o.d that I had been able to speak to their hearts.

"When I had been about a year with the widow Baurin, my dear master and mistress heard that my father no longer needed me, so my dear mistress wrote, herself, to me to return and resume my service; she would send the carriage for me and give me double salary, and I was to be called mistress of the robes; but I excused myself by saying that I must take charge of my father's property, and therefore be often present there.

But when I had pa.s.sed six years with dear Frau Baurin, it was ordained by the Most High G.o.d that my dear husband, who had seen me some years before at Frankfort, began to think of marrying me; he gave at Lubeck a commission to a certain person to speak to me concerning it, who did it, but after some time had pa.s.sed, for want of an opportunity. But when I first heard it, I could not think of marrying, and after offering up my prayers to G.o.d, I sat down and wrote to this effect, and suggested to him another very excellent person. But my dear husband would not be deterred, and wrote to my dear friend, also to sundry distinguished ecclesiastics, and to my deceased father. This letter I at first retained, till my conscience constrained me to deliver it to my father, as it had no other aim than to serve to the glory of G.o.d.

Then I wrote and sent him the letter, and at the same time remained as calm as if it were nothing concerning myself. All the contents of the letter to my father were unknown to me, and I did not think that my deceased father would give his consent. But when his answer came--wherein he wrote that he had many reasons for not wishing me so far from him in his old age, and had never yet made up his mind to allow his child to marry below her station, yet he could not withstand the will of G.o.d,--it went to my heart, and I thought it must be of G.o.d, because my father's heart had been touched beyond all expectation. He left the matter to my disposal, which I did not, however, agree to, but submitted it entirely to his will. My brother-in-law, von Dorfield, high steward at the court of Hanau, was much against it, but my deceased father answered him in a most Christian spirit,[81] that it was not good for us, of the evangelical faith, to esteem the clergy so little, as the Papists held their priests so high; further, that his daughter was not suited to a worldly man; that she would not marry inconsiderately out of her cla.s.s, as was known to every one. But G.o.d had called me to this vocation. They were therefore obliged to be quiet, and my father gave his consent.

"Thereupon my dear husband came to Frankfort, and we were married on the 7th September, 1680, by D. Spener, in the presence of her Highness the Princess von Philippseck, my father, and some n.o.ble persons of distinction; there were about thirty, and everything went off in such a quiet and Christian manner, that every one was pleased. But the demon of calumny could not refrain from his malice; it vexed his tools that the marriage was not accompanied by eating and drinking and wild doings, after the manner of the world. Then they invented this lie, that the Holy Spirit had appeared in the chamber in which we were married, in a form of fire, and that we had interpreted the Revelation of St. John. Such lies were also reported to the Rev. Dr. Heiler, who had been himself at our wedding. But when he contradicted them, and stated that he had been present, that nothing had pa.s.sed but what was truly Christian, they were ashamed of their lies."

Thus far the wife. The narration of the husband forms a supplement to hers. But first we will give his account of his youth, and of his experiences as shepherd of souls. Dr. Johann Wilhelm Petersen begins thus:--

"I was born in the renowned city of Osnabruck, on the 1st of June, 1649, after the conclusion of the peace of Westphalia, where my father, George Petersen, had been sent from Lubeck on business concerning the peace. When I grew older, my parents sent me to the Latin school at Lubeck. They never had to force me to study, for I paid attention to all my lessons, and concealed candles, in order that I might thus study whilst others slept. I then also copied divers small books, as I could not obtain printed copies. But I more especially applied myself to prayer, as I had seen my mother do, after I had heard from her that one could obtain everything from G.o.d through prayer, on which account I always, before I began my studies, called upon G.o.d to bless them. And once, when I was in want of money to buy a certain book, I went to St.

Mary's Church, placed myself on the long stools before the altar, and prayed to G.o.d to grant me wherewith to buy the desired book. Now when I had knelt down and finished my prayer, behold there lay a heap of money on the bench before which I had knelt; this strengthened me much. But when, in consequence, I wished to make a custom of it, and again sought to obtain money by prayer, through the wise guidance of G.o.d I found nothing, for He only hears us when in childlike simplicity we appear before Him without any after-thought. But yet once, when about to be punished, I turned to G.o.d in prayer, and punishment was averted.

"Now when I came to the third cla.s.s, I had been very diligent; therefore the Herr Conrector put the others to shame by my example, and said that I had surpa.s.sed them all and gained the crown, and, as he expressed himself, would throw sand into their eyes. This vexed the scholars much, and excited their envy; they painted a crown in my book, and strewed it thick with sand, with this inscription: 'This is Petersen's crown, and the sand he would cast in our eyes.' At last I was afraid to repeat my lesson too readily, though I had learnt it thoroughly, lest I should be beaten by the other scholars. When I was removed into the first cla.s.s, I found there excellent preceptors. At this period I put many verses in print, especially on the death of my dearly beloved mother. I also delivered two orations on the restoration of peace at Lubeck; and the Choice of Hercules. In 1669 I went to the University of Giessen.

"When I had become master of arts at Giessen, I was much loved by the professors, and also was, as far as lay in my power, on terms of friendship with every one. Then was Dr. Spener, of Frankfort, strongly recommended to me; therefore I resolved to go to Frankfort to visit him, in order to see whether the reality came up to the praise. I found him far superior to what I had heard; his was quite a different life and character to what I had seen in general I had indeed, after my fashion, feared G.o.d and loved the Holy Scriptures; but by the light of my merely worldly learning these were very obscure to me, so that when I presided at a disputation I feared many pa.s.sages of Scripture which were brought against me by others. Now I became aware how important it was to understand rightly the spiritual meaning of the Holy Scriptures, and that the learning was not worth much which could be obtained by mere human industry.

"There came at that time to Frankfort, for the purpose of enjoying the friendship and intercourse with the Rev. Dr. Spener, a n.o.ble lady, who had formerly been maid of honour at a court; and as I desired much to have, if only for once, some talk with her, I begged the reverend doctor to give me her address in a note. This he did, and I went to her, and presented her with my last disputation, under the impression that it would not be disagreeable to her, as she had learnt Hebrew and had much acquaintance with the Holy Scriptures. But she told me that I had therein glorified 'the G.o.d Petersen,' and that, for a true knowledge of G.o.d in Christ, far more was required than such worldly learning, which produced generally a boastful spirit, and whereby one could hardly attain to the G.o.dly simplicity of heavenly things. This speech sank deep into my heart, and I was at once convinced of the truth of it. After that I began to write a little book, wherein I noted down what I heard from pious people concerning the way to true G.o.dliness; and I began to practise what I had thus learnt, for without this effectual working all else would be fruitless.

"Now when I had been strengthened in this course, I went back to Giessen, where the change in me was soon perceived; and they began to ridicule me on account of my 'piety.' But I cared little for it."

(Petersen afterwards returned to his home, at Lubeck, and became there professor of poetry, but met with great enmity from the Jesuits. In 1677 he became preacher at Hanover; and was called from thence, in 1678, to Cutin, as the court preacher to the Duke of Holstein.)

"But I had not been long court preacher at Cutin, when it happened that 500 thalers were stolen out of the room of one of the gentlemen of the bedchamber. In order to recover his money he went to a hereditary blacksmith,[82] at the village of Zernikaw, that he might 'knock out the thief's eye;' and in order that the smith might do it better he let him know, through an _einspanner_,[83] that the bishop desired it, which was not the case. When the smith is to perform a work of this kind he must prepare a nail three successive Sundays, and on the last Sunday strike this nail into a head made for the purpose; whereupon the thief, as they say, will lose his eye. He must, also, at midnight rise up naked, and go backwards to a hut which he has newly built in an open field, and go up to a large new bellows; take it and blow out the fire with it; upon this two large h.e.l.l-hounds will appear. This performance having taken place in the night of the first Sunday, the villagers of Zernikaw came to me to complain, as the whole village had no rest for this terrible howling, which they had heard in the smithy, and said I ought to make it known to the duke, that he might stop this wicked work. I told them that these were important things which they had related to me; and asked, seriously, whether the affair was really such as they represented it. They answered that the whole village could bear witness of it, and that the _einspanner_ had empowered the smith to do it. Thereupon I went to the bishop[84] (with whom, as it so happened, the gentleman of the bedchamber then was), and I told him I wished to say something to him privately. When I had related all to him he was horrified, sought for further information concerning the matter, and learnt that the _einspanner_ had enjoined the smith to do this in the bishop's name; then he inquired of me what was to be done. I replied that, as his name had been misused for these public wicked proceedings, it was necessary that the hut, which had been built in honour of the devil, should be destroyed in the name of G.o.d; this was approved of.

Thereupon I proceeded to do it; the boys from the school, n.o.ble pages, and many n.o.blemen accompanied me to destroy the work of the devil. The smith had already run away, but his wife came and begged that she might be allowed to keep the new bellows and the iron utensils. But I said she ought to be ashamed of herself to desire to keep among her things what the devil had handled; whereupon she desisted from her pet.i.tion.

But the n.o.ble pages set fire to and burnt the hut and bellows, and cast the iron work into deep water. Now there came some merchants, travelling from Hamburgh, who looked on and listened to my discourse.

It was just during the period of Christmas, so I took the pa.s.sage, 'Behold a house of G.o.d among men,' and explained it shortly, but said in direct application: 'Behold a house of the devil among the Zernikawers. This is the place where formerly the idol of the Holsteiners, Zernebog, was worshipped, who wishes again to install himself; but has been driven away by the injunction of the bishop.' At the catechising, also, at which the duke, with his court, were in the habit of attending, I made an impressive speech, saying that the thief must be among the court; also that there were conjectures afloat as to who it was, and that if the thief would bring me this money, I called G.o.d to witness, I would not betray him. So the thief, at night, would have laid down the stolen money in the churchyard near my house, but could not because the gentleman of the bedchamber had placed his people there to catch the thief. Thus he himself prevented the restoration.

The bishop was very angry with the gentleman of the bedchamber, who was obliged to leave the court. But he uttered menaces against me, because I had disgraced him in my sermon, having said that his name, which the smith must have mentioned in his proceedings, would be known by the devils in h.e.l.l, and that he should take care not to get there himself.

But I did not care for his threats, but trusted myself to my G.o.d and my office.

"The courtiers, however, leagued themselves against me; they sided almost all with the court mareschal, a Mecklenburger. But the mareschal sought out all kinds of occasions against the d.u.c.h.ess and her maid of honour, Naundorf, and made the duke imagine that the d.u.c.h.ess followed the advice of Naundorf in everything, and thereby the duke was irritated against the d.u.c.h.ess. But, as I was not in their league, the court mareschal asked me in the public saloon, to which party I belonged, the great or the little. By the great party, they meant themselves. I answered that I was on the side of G.o.d and justice. The mareschal replied, that they would soon shorten my cloak for me. Now as I perceived that the ill will of the duke to the d.u.c.h.ess continued increasing, I went to him, and spoke persuasively to him, that he should not be so alienated from his wife, as those who desired it sought only their own interests. Thereupon the duke went with me to the d.u.c.h.ess, and they became reconciled in my presence; and I, as it were, united them again. The bishop told me to keep this secret; but from this time he noted the intrigues of the court mareschal and dismissed him.

"There was also another evil business, for a n.o.bleman of the ill.u.s.trious court of Plon quarrelled with a n.o.bleman of our court, and they challenged one another. As soon as I discovered this I went to this sheep of my flock, and pointed out to him what an unchristian thing duelling was, as Christ had commanded us to love our enemies. He told me he would take care the quarrel was adjusted, so I was in some measure rea.s.sured. But at dawn of day on the morrow, I heard a troop of horses pa.s.sing by my house, and it occurred to me that the devil was going to have his pastime with this sheep of my flock. I rose, awoke my servant, and as, from my great haste, I could not get a carriage, I went after them on foot. When I had gone a mile I heard some shots at a distance, the signal of the arrival of both parties at their respective places. But I thought that they had already exchanged shots, so I fell down on my knees and prayed G.o.d that neither of them might murder the other. Then I ran on, guided by the footprints of the horses, which I could easily see, as many of the Holstein junkers had accompanied my sheep; and as I found them both ready to commence the duel, I went up to my sheep and advised him to abstain from this evil deed. But his opponent thought that he had settled with me to do this, which I denied most solemnly; I also spoke persuasively to the others from the Plonish court. But neither of them would be reconciled. Then said I, 'Now, if you will not, may G.o.d make such an example of you both, together with the others that have come here for this duel, as may show his wrath in the eyes of the whole world.' Yet in my heart I wished that they might be preserved from it. Then G.o.d so ordained, that the seconds persuaded them and they became reconciled; and I got a carriage which conveyed me back to the house. Who could be more joyful than I, who had deprived the devil of a roast? Nevertheless, the Holstein n.o.blesse were disposed in their hearts to speak evil concerning it, and observed to my lord that in future he would get no honourable cavalier to sit at his table.

He, also, in the beginning, was inclined to speak ill of me; and for this reason, because I had followed them on foot. Then one of the equerries came to me and said that my lord had been so offended by my bad conduct that he had taken to his bed. I answered, by the time he rises from his bed he will find that I have done nothing but what was required of me by my duty as a faithful shepherd. Thereupon my lord sent for me, and I showed him that his table could not be adorned by those who opposed themselves to Christ. If I was so watchful and faithful towards a servant, how much more would I be so towards my lord himself. Then was my lord, who truly feared G.o.d, quite softened. Soon after, the Duke von Plon visited our court; and my heart feared his reproaches on account of what I had done; but he commended me, and, on the other hand, blamed his court preacher, who had been so near the duellists and had known the affair, yet had not stirred a foot in it.

This pleased my lord much, and he thereupon caused a severe edict to be published against duelling.

"Up to this period I remained unmarried, and should have continued so if my dear father had not exhorted me to marry. A patrician lady had already been suggested to me at Lubeck, who met me in her smartest attire, and whom my father would have been glad for me to marry; but she was too fine for me, and I said that she would hardly suit a clergyman. If I was to marry, no one would suit me better than _Fraulein_ von Merlan, who would not be a hindrance to me in my office; but I was shy about paying my addresses to her, lest she should think I had on this account sought her acquaintance at Frankfort. But some one who was going to Frankfort undertook to tell her my wishes; my love, however, would not give an answer to him who wooed her for me; but she wrote to me, that, though she had no engagement, still she was not at liberty to answer yes; and she proposed to me another young _docterin_ in Frankfort, who was more highly gifted, and would suit me well; but I answered, either she or none, and wrote immediately to Herr Doctor Spener, that he might persuade her to consent. I wrote also to her n.o.ble father, who knew me, as I had once been at the Philippseck court, where he was high steward, and preached before his duke. He answered me, that though he had never had an idea of giving his daughter to one who was not of n.o.ble family, yet, he did not know how it happened, he was so troubled in mind when he wished to refuse his consent, that he thought it must be the will of G.o.d that he should entrust his daughter to the Superintendent Petersen; therefore, he sent herewith his fatherly yes. This letter was sent me by my love, Johanna, and Doctor Spener congratulated me. Who could be more joyful than I when I found that my prayer had been heard? for I had knelt in prayer to my G.o.d, that he might interpose to prevent the marriage if it were not his will, but if it were, that he would so trouble the father's mind that he could not withstand it. When, therefore, I read in the father's letter that he had been thus troubled, I perceived that this was what G.o.d had intended from all eternity. Then did I travel joyfully by Hamburg to Frankfort, where the bans were published, and I was afterwards married by Herr Doctor Spener.

"In 1685, the holy Revelation which G.o.d made through his angel in certain visions to the Apostle and Evangelist John was disclosed in a wonderful way to me and my love. Formerly I had always feared to read such a book, because it was generally considered that it was a sealed book, which no one could understand. But on a certain day I was powerfully moved, and led by my G.o.d to read this book, and on the same day and at the same hour, without my knowing it, my love felt the same impulse, and began to read the book, equally not knowing that I had felt a like impulse. Now, when I had gone to my study to note down something that I had discovered, from the accordance of the prophet Daniel with the thirteenth chapter of the Book of Revelation--what the beast and the little horn were--behold, my love came there and told me how she had seriously undertaken to read the holy book, and what she had found therein, and this harmonised with mine, which I showed her, as I had written it down, and the ink was not dry. Then were we mutually amazed, and agreed we would confer together at the end of a month, and observe what we had further found; but we could not withhold it, when we discovered anything singular and of undoubted truth; and it so happened that what she and I found was always precisely the same. We rejoiced much thereat, and thanked G.o.d in all simplicity that He had so invigorated us both by his enlightening spirit, as to be able to know the future fate of the church, and to bear witness thereof. For a long time we kept it to ourselves, till we made acquaintance with the Fraulein Rosamunda Juliana von der a.s.seburg, who, in her testimony, had borne witness to the same, yet not from searching the Holy Scriptures, but by extraordinary grace vouchsafed her from above. Herewith I must also note what happened to my love when she was eighteen, which I here set down in her own words:--'I dreamt that the numerals 1685 were written in golden ciphers on the heaven; on my right I saw a man who pointed to the numbers and said to me, "See at that time will great things happen, and somewhat shall be revealed unto you." Now, it was in this year, 1685, that the great persecution took place in France, and in the same year was the blessed millennial kingdom of the Apocalypse revealed to me and my dear husband, at the same hour; and, without one knowing of the other, did both our treatises so coincide, that we were ourselves amazed at it We were therefore, by divine guidance, convinced of the truth of what we had discovered in Holy Scripture concerning the kingdom of our King. And later we imparted to others in all simplicity our discovery, not caring when learned and unlearned alike gainsaid it.'"

Here we end the narrative of Petersen. They pa.s.sed the first years of their marriage in peace. He had once accidentally placed his thumb on the pa.s.sage--"Sarah shall bear a son;" the year following he was made happy by Johanna Eleonora bringing a son into the world, who was, indeed, small at his birth, but who shortly afterwards raised his head in a wonderful way out of his little bed and gave other delightful signs that he would become something remarkable and pleasing in the sight of the Lord. He did actually become, later, a Royal Russian Councillor, and was able to protect his dear parents when the millennial kingdom made their life full of cares; for, alas! it was not granted to them to keep the great light which had been kindled at the same time in both, under a bushel. It would have been better for their earthly comfort had they done so.

What the worthy couple learned from the Revelation, combined with numerous pa.s.sages from the Bible--in reading which they were a.s.sisted by earnest prayer, followed by divine inspiration--was remarkable. The Millennium was not already come, but was approaching. It was to begin, at no very distant time, by the return of Christ on earth; when this should take place, a portion of the dead would rise; in great periods of thousands of years, the whole human race, living and dead, were to attain salvation; the Calvinists and Lutherans were to be united, and all Jews and heathen converted; then all even the worst sinners would be redeemed from h.e.l.l; and, last of all, the devil himself brought out of his miserable condition, and, through repentance and penance, changed again into an angel; but this last would only be at the end of 50,000 years: from that time there would be endless bliss, love and joy. They were inclined to think that the beginning of this glorious time would be from 1739 to 1740.

In the year 1688, Petersen accepted the appointment of Superintendent at Luneburg. They considered it as a special providence that he had been called there, because once, in pa.s.sing through on a journey, he had preached a beautiful sermon which had given much satisfaction; but in Luneburg he found many orthodox opponents who vexed and irritated him, and some mocked him on account of the opinions which he held concerning the millennial kingdom. They were, besides, injured by the intimacy with the Fraulein Rosamunda von der a.s.seburg, whose violent excitement and nervous exaltation had created a great sensation. The tender and innocent character of the maiden captivated both the Petersens; they supported the divine nature of her revelations, and defended her in the press, especially as the dear maiden revealed exactly the same concerning the already-mentioned return of the Lamb of G.o.d which had been disclosed to them. The private devotions which they held with the sick maiden gave great offence to the worldly-minded, and they were maliciously calumniated. When Petersen once was in great danger of drowning on the Elbe, he thought himself like the prophet Jonas, who was cast by the Lord into the body of a whale because he would not proclaim the secret of the Lord's word; and in this hour of danger he vowed that henceforth he would no longer conceal from the world his great secret. And he honestly kept his word. The millennial kingdom, and the return of the Lamb, were brought forward incessantly in his sermons. His hearers were amazed, his opponents denounced him, and he was removed from his office in 1692. They both bore this misfortune with love and trust in G.o.d.

From that time they pa.s.sed their life in travelling about and writing books, in visits to those who were like-minded, and in constant disputes with the orthodox. They became to the mult.i.tude like persons of evil repute, to whom calumny and ill-natured gossip seemed to cling; they were obliged usually to keep their names secret on their journeys; but never were they wanting in warm patrons and friends. In the castles of princes, in the houses of the n.o.bles, among the city authorities, and in the rooms of artisans, they found admirers. More than all others was Kniphausen, the President of the Supreme Court of Justice, their protector. The year Petersen was dismissed, he obtained for them a pension from the court of Berlin, and granted them a house at Magdeburg; other patrons also sent them money, and gave them recommendations, so that they were in a position to buy a small property at Magdeburg. They were, nevertheless, annoyed by the peasants and the clergymen of the place, and by denunciations in Berlin; but the Queen herself maintained intercourse with the proclaimer of a revelation so full of hope, and rejoiced that he promised salvation finally to the wicked. Thus he remained safe, though, indeed, the harmless proclaimer of a coming kingdom of glory was in danger of being deceived by wolves in sheep's clothing for among the pious people travelling about there were many deceivers. Once there came a troop of mendicant students, who maintained that they were Pietists, and demanded donations; then an adventurer desired instruction, having heard that every one who allowed himself to be converted would receive ten thalers. At last there came a false officer, who, in the absence of the husband, under the pretence of being a follower of the Lamb, insinuated himself into the confidence of the Frau Doctorin, who, probably from an indelible recollection of her n.o.ble birth, was disposed to bear special goodwill to the distinguished believer; but the husband returned home, just in time to prevent the foreign deceiver persuading his guileless wife to give him a letter of recommendation.

On a journey to Nuremberg, they were received into the Pegnitzer Blumen order--he as Petrophilus, she as Ph[oe]be. Such success comforted them amid the flood of flying sheets that surged up against them. The true-hearted Petersen complained that every one rose up in controversy against him, to prove themselves orthodox, and be made doctors of theology; and when even the pious stumbled at his doctrine of the seven trumpets, or if they reproached him, that he had once, when the opportunity offered, reappeared in the character of the old professor of poetry, and had celebrated the coronation of Frederick I. of Prussia and other worldly events in Latin verses which flowed from him like water, he bore it with resignation. The last years of their life they dwelt in the pious district of Zerbst at Thymern, where they had obtained a property, as their former property at Nieder-Dodeleben had been too unquiet for them, and the peasants had become too hostile. In 1718, Petersen succeeded, by victorious disputations, in restoring to the Evangelical communion the Duke Moritz Wilhelm von Sachsen-Zeitz.

They died at a great age--she in 1724, he in 1727.

After Spener had been removed to Berlin, the University of Halle became the intellectual centre of Pietism; it was there that the impa.s.sioned Franke, with his companions Breithaupt and Anton, led the theological party. Henceforth the youth were systematically trained in the faith of the Pietists; immense was the concourse of students; only Luther had collected a greater number at Wittemberg. At Halle the dangers of the new tendency were evident: the colleges became mere schools for the propagation of their views; industrious, patient labour in the paths of human science appeared almost superfluous; not only the controversial points of the orthodox, but all the dogmas of the Church were treated by many with indifference and contempt. The mind was overstrained by intense prayer and spiritual exercises. Instead of unruly lads who sharpened their backswords on a stone, and drank immense gla.s.ses of beer, "_fioricos or hausticos_," in one draught, pale fellows crept through the streets of the city in a state of inward abstraction, with vehement movements of the hands, and loud outcries. All the believers rejoiced over this wonderful manifestation of divine grace; but their opponents complained of the increasing melancholy, and of distractions of the spirit, and of nefarious proceedings of the worst kind. Vain were the warnings of the moderate Spener.

From Halle, Pietism spread to the other Universities. Wittemberg and Rostock withstood it long, and were for many years the last bulwarks of orthodoxy. Even at the courts this faith gained influence: it forced its way among the governments, and after 1700 filled the country churches of most of the German territories. And its dominion was not confined to Germany: an active intercourse with the pious of Denmark and Sweden, and the Sclavonian East, contributed to maintain the inward communion of these countries with the spiritual life of Germany, which lasted till the end of the century. Even the orthodox opponents were, without knowing it, transformed by this Pietism; the old scholastic disputes were silenced, and they endeavoured to defend their own point of view with greater dignity and learning.

Meanwhile the defects in the faith of the Pietists became greater, the deterioration more striking. Since the process of spiritual regeneration had become the secret act of a man's life, after which the whole soul morbidly strained, all the bliss of salvation depended on his admittance into the community of the pious. He who by a special act of G.o.d's grace was brought into the condition of regeneration, lived in a state of grace; his soul was guarded from all sin by the Lord; he breathed a purer and more heavenly atmosphere, secure of the mercy of the Lamb, already redeemed from sin here. But it was difficult for the more cultivated minds to go through this spiritual process: it did not prosper with all conscientious men, as it did with the jurist Johann Jacob Moser. Touching are the accounts delivered to us of the strivings of individuals, of the anguish and self-torture which fruitlessly ground down body and soul. Among the weaker we find every kind of self-delusion and hypocrisy. Very soon it became doubtful whether the regenerate was an enthusiast or a deceiver: occasionally he was both at the same time.

After Pietism had won the favour of persons of distinction and the governing powers, it became a remunerative concern, a fashionable thing, an a.s.sistance to very worldly objects. Generally those who received the holiest revelations were tender, weak natures, whom one could not suppose capable of the strenuous work which is necessary for worldly service; they lived at the cost of their patrons. The artisans were received into the society of the upper cla.s.ses in order to a.s.sure their spiritual progress, and whoever desired protection, hastened as penitents to attend the meetings for edification, of some great lord, which they preferred holding in special chambers prepared for the purpose, rather than in the chapels of their castles. Sighs, groans, wringing the hands, and talk about illumination, became now here and now there a lucrative speculation. In the regenerate clergy, who held the souls of weak n.o.bles and gentry in their hands, might be found all the faults peculiar to ambitious favourites, pride and mean selfishness. Soon also the morality of many came into ill repute, and when, after the decease of a devout lord, a society of ambitious Pietists were expelled, a feeling of malicious pleasure was generally excited.

Thus an opposition to Pietism arose on all sides, equally among the orthodox, the worldly, and the learned, and finally in the sound common sense of the people. How the judgment of the thoughtful against it was expressed in the first half of the eighteenth century shall here be shown by a short example.

The worthy Semler, of whom more details will be given later, relates among his youthful reminiscences the sorrowful fate of his brother Ernst Johann, who returned in a distracted state to his parental home, from the regenerate circle of Magister Brumhardt and of Professor Buddeus at the University of Jena. The pa.s.sage gives such a good insight into the period of decaying Pietism, that it shall be given here with a few abbreviations.

"My brother was so habitually upright that he even mistrusted his own feelings. Easy though it was to many of the brotherhood to declare the day and the hour of their being sealed to redemption, which warranted their living in a state of pure, spiritual, heavenly joyfulness, and raised them to the rank of G.o.d's children, yet little could my brother forgive himself this spiritual falsehood; he could not coincide in what was so lightly and so repeatedly spoken of by others. He therefore fell into immoderate grief over the greatness of his sins, which were alone his hindrance; he not only prayed, but he moaned half the night before the Lord, but there was no change in his feelings. He seldom eat meat, no white or wheaten bread; he considered himself quite unworthy even of existence. Every night, when I had gone to sleep, he stole secretly out of bed, crept into the small adjoining library, knelt or lay down on the floor, and gradually lost, in his pa.s.sionate emotions, all caution as to speaking softly and gently. His moaning and lamenting awoke me. I sought him out, and small confidence as I had in myself to produce any great effect--being as yet little advanced in conversion,--yet I repeated to him at intervals such beautiful lines and verses, both Greek and Hebrew, that he often embraced me and sighed, Haying, 'Ah, if this would but begin in me.' I answered sometimes hastily, that this was perversion instead of conversion, and how impossible it was for that way to be right and true, wherein one acted contrary to the intentions of G.o.d, and made one's-self into an utterly useless, helpless creature. 'Yes,' he said, 'that is what I am, and cannot sufficiently acknowledge it.' I talked with my mother, who wept over her son, who might now have been our mainstay, if he had not been spoilt by these false ideas. My father disapproved of all this still more strongly, and expatiated at such length from dogmatic and polemical divinity, that I could well see in what account he held these new spiritual inst.i.tutions. Meanwhile he was obliged to be on his guard, for the whole Court were in favour of this party; many were undoubtedly very well-meaning Christians, but there were also undeniably many idlers and adventurers, who entered these inst.i.tutions, and found their good, comfortable life very easy. All the evidence of their life in the flesh--which evidence was not rare nor imperceptible--was of no avail; who could succeed here?

Occasionally there was a convert who lived in shame with his maidservant; it was not investigated, it was a calumny, and in case of necessity they placed him elsewhere, if his peasants were too Lutheran.

By degrees my brother insinuated that my father also had not yet entered the narrow way, and that he could not be helped to it. They roamed about the woods day and night, so that moonlight devotion, which many now again recommend, is nothing new. They sang the new hymns together; the Duke often indeed gave the conveyances for these meetings, together with refreshments; nay, he often himself was the coachman, when he wished publicly to do honour to some old shoemakers'

wives who had much faith, for the Saviour's sake. I am so far from wishing to exaggerate the state of things, that indeed I have not said all. The period for the annual pilgrimage came, for this custom had been retained from the old times and inst.i.tutions of the monks. In many places the grace of the Saviour was supposed to dwell abundantly, almost visibly, and thither did the brothers and sisters make their pilgrimages, in reality contrary to the principle laid down by Christ, that neither Jerusalem nor Samaria was the special abiding-place of His spirit. Many of them brought their provisions with them. My brother a.s.suredly did not travel to Ebersdorf without money, but brought nothing back, for he had bought this or that little book to give to the brothers as a memento. This enthusiasm had its real views, that aspired to great ends, although directly afterwards they were moderated, because the Philadelphian reckoning did not coincide with them. During these my brother's pious journeys, my mother died, for the remembrance of whom I daily bless my G.o.d. My brother found her in her coffin when he returned; he felt all the grief of a son, threw himself upon her, and lay there long, crying aloud, 'Ah, if I, useless creature, had but died in my mother's stead!' Now we obtained an entrance to his heart; this journey on foot had much weakened his hypochondria; the exhortations of the brotherhood called forth some ideas which he could not himself realize; he was to a certain extent calmed, or began to believe himself so. We represented to him that he must make his gifts serviceable to his fellow-men, however small they might be. He first took a situation as preceptor in a small orphan-house, and afterwards with Herr von Dieskau, who dwelt in a castle of that name, in the most beautiful country that one could select for oneself One portion of this old castle stands upon the city wall; under the wall there is a small footpath with a hedge planted as a protection against slipping, but just under this fragment of rock flows the Saale, sometimes very full and broad, but always deep enough to allow the pa.s.sage of rafts and boats; from the castle the eye falls upon a half circle of wood and hills. Here my brother might perhaps have found rest and refreshment, but he did not live much longer."

Here we close Sender's narrative. He himself became infected later by the prevailing spiritual tendency, and he strove, whilst still a youth, after regeneration, but the powerful tone of his mind enabled him to recover. The state of the times also helped to bring this about.

The year 1740 was fatal to Pietism. The new King of Prussia was as averse to the Pietists, as his father had been favourable to them.

Almost at the same time they ceased to prevail in the Saxon courts. The time of enlightenment now began; the nation pursued another path; the "_Stillen im lande_" only existed as an isolated community. The a.s.sociation of brothers, of Count Zinzendorf, for a longer period developed a praiseworthy missionary activity in foreign countries, but they ceased to influence the stream of German life, which now began to flow on with a deeper and more powerful current.

Pietism had drawn together large numbers of individuals; it had raised them from the narrowness of mere family life, it had increased in the soul the longing after a deeper spiritual aim, it had introduced new forms of intercourse; here and there the strong distinctions of cla.s.ses had been broken through, and it had called forth greater earnestness and more outward propriety in the whole nation, but it had not strengthened national union. He who gave himself up to it with zeal, was in great danger of withdrawing himself, with those who were like-minded, from the great stream of life, and of looking down from his solitude, like the shipwrecked man from his island, on the great waste of waters around him.

The new scientific development also produced, at first, only individual men of learning; then a free culture; after that a nation, which dared to struggle and to die, and finally to live, for its independence.

CHAPTER VI.

THE DAWNING OF LIGHT.

(1750.)

From the German cities, on the boundaries betwixt guild labour and free invention, did the art of printing come into the world--the greatest acquisition of the human race, after that of the alphabet. The mind of man could now be conveyed, bound up in wood and leather, upon a thousand roads at the same time, all over the earth; the powers of man in church and state, in science and handicraft, were unfolded, not only more powerfully, more variously, and more richly, but in a totally different manner from the quiet plodding of the past. A change was produced in nations in one century which formerly would have taken a thousand years. Every individual was bound together in one great intellectual unity with his contemporaries, and every nation with other civilized nations. For the first time a regular connection in the intellectual development of the human race was secured. The mind of the individual will continue to live upon earth perhaps many thousand years after he has ceased to breathe; but the soul of each individual nation gains a capacity of renovating itself which will, we hope, remove its decease, according to the old laws of nature, to an incalculable distance.