her daughter Madame Berkheim; her minister, M. Empeytas, and her agent, M. Kellner, and others exerted themselves to wait on them. Often she stood on a little hill or a table and addressed five or six thousand people with an effect that nothing but such apostleship of heart and soul can ever produce. Wherever she was heard of, the people, of all classes, flocked from the whole country round. Such was the power of her preaching, that ministers of religion, professors and philosophers, were deeply affected by it. Even learned sceptics we are told, were convinced, a miracle equivalent to the raising of the dead. These, however, were the better specimens of their different classes. The rest of them ran to the authorities, crying "Great is Diana of the Ephesians:" and the order promptly came for the dreadful aggressor who presumed to teach Christ, and feed and clothe the poor, to march over the border. When the sound of one of Gellert's hymns sung on the open hills by several thousand voices-in French or German-" Ich habe nun den Grund gefunden." "I have now found the ground," or " Great God, we praise thee; or "Thy grace, it is for all,"-came floating on the summer air,-to use the words of Madame von Krüdener herself, "Hell always rose and raved; for it knew that Love was at work;" and the fiat of expulsion came. "Neither in the early ages," said this perpetual exile of Christ, "nor in the middle ages which eclipse this age of philosophy-should I have been reduced to the necessity of vindicating my conduct. Catherine of Sienna-to whom, indeed, I am not bold enough to compare myself preached before assembled convents, and was always surrounded by hungry or appeased souls, who longed for, or gratefully enjoyed the mysteries of the Word of Life; she was not banished, nor compelled to plead her cause."

One of the first places from which she was driven for the intolerable offence of preaching truth and feeding the poor, was Bâsle, that cradle of the Reformation, that battle-place of Melancthon, Ecolampadius, and many another warrior of the Divine Life. She had there stripped herself of everything to relieve the dreadful necessities of others. She sold her jewels for 30,000 francs, and applied them to abate the intense sufferings of the poor. Her exertions and loving counsels were at the same time applied to recall the fallen from their immoralities, and raise the general tone of the multitude, sunk as much in vice as in poverty. As she preached, her eyes were also open to the diseases and sicknesses amongst her hearers. In her ardent faith she laid on her hands and cured them. “I have seen," says the author of Madame von Krüdener in Switzerland, attributed to a clergyman of Schaffhausen, the sick made suddenly well on their beds. Physicians who saw these things, and

who confessed that the complaints were otherwise incurable, became believers. Amongst these were Doctors Siegrist and Stork, who became so friendly in consequence, that they offered their services gratuitously to the poor and suffering who crowded about the inspired preacher.

Madame von Krüdener, expelled from Bâsle, crossed the Rhine, and accepted the use of a farm-house at the village of Hörnlein, which was generously offered to her by its owner. Here she and her friends were soon surrounded by the poor, the sick and the seekers after spiritual comfort. Invited to Aarau she had an extraordinary and most interesting interview with Pestalozzi in the diligence going thither. At Aarau, her labours not only in preaching to the adults, but in instructing the children of the manufacturing workmen were so exhausting that she sought a little relaxation in the village of Suhr, but in vain: the place was quickly surrounded by thousands impatient to hear her. Near Suhr she spent a day at the Chateau of Liebegg, the seat of M. Diesbach, a religious man. An immense crowd surrounded the house, and the day became a grand religious festival, the impression of which remained on the people to the end of their lives. In the neighbourhood of Grensbach she saw an old woman of 92 sitting amongst the people whom she was addressing, weeping and telling her beads. She took her aside into a private room, and asked the cause of her distress. She said she had come that day nine miles to confess to the priest; that she had made fifty pilgrimages to Einsiedel in penance for her sins. She was too old to make another and must die unforgiven. Madame von Krüdener told her that her sins were already forgiven; that Christ died for the worst of sinners, and that His last words on the cross were," It is finished." His mission of universal pardon to all who accepted it was complete. The old woman listened in astonishment, was silent for a time, then starting up, exclaimed, "It is true! my sins are forgiven!" She threw her rosary into the fire and was filled with joy. It was a striking example amongst many others, of the mischief of keeping the Scriptures out of the hands of the Catholic la Madame von Krüdener gave her a French Testament v she could read, and she departed in the highest delight.

A second invitation came from the Chateau of Li but Madame Krüdener was withheld from going by warning of evil, and at the moment that the meeting have been held, and the house crowded with people, t of an earthquake shattered the old mansion and re thenceforth uninhabitable.

In Aarau, Madame von Krüdener saw Joseph missionary, then a young man, and addressed a v

letter to him which is given in this work. The authorities of Aarau did not actually expel Madame Krüdener, but they exercised a strict surveillance over her proceedings. A policeman on one occasion drew his sword on the congregation, but Madame Krüdener's mild expostulation with him completely subdued him. The pressure on her friends at Hörnlein soon after recalled her thither. The state of distress increased, and the crowds flocking to her at Hörnlein and Unterholz became overwhelming. She and her friends spent everything they had on food and clothing. Her doctrine of Christianity was the simplest in the world. She did not trouble herself about a multiplicity of tenets and mysteries. "The religion of Christ," she said, "is love;" and her every-day life exemplified it. Often she had only a few pence left; but she knew that the Great Banker would send fresh funds, and these came; for the spirit of this noble woman had become contagious; and the people of wealth, especially the ladies, were constantly sacrificing their money or jewels to the intense needs of the poor.

The crowds were carefully watched by the police, who rendered great service by picking out and expelling mere impostors, habitual beggars, and thieves; but the excitement became so great that an order was isssued for the little community to quit Hörnlein and Grensbach in April, 1817. The little band of exiles of love and benevolence betook themselves to Erlesbach, in the Canton of Solothurn, and, not allowed to remain there, they proceeded to Lucerne. There both laity and clergy flocked around them; and the head of a theological seminary published a most cordial commendation of Madame von Krüdener, comparing her to Tauler and his coadjutors. He called her, "The lady who puzzles the brains of both learned and unlearned; the lady whom people so hate and love. To me she is welcome, and must be; for she dedicates herself to the most sacred of studies, and proclaims Christ her God and mine."

She located herself in a charming country house, and in the midst of that glorious scenery which she had always so deeply loved, seemed to have found at last a place of rest. But the same causes, the jealousy of the priests, soon sent her forth, and she removed to Zürich, only to pass through the same process of admiration and hatred. The venerable Antistes Hess, the friend of Lavater, now deceased, was her zealous advocate; but she was soon conducted by the police over the borders to Lottstetten, which was on the forbidden ground of Baden.

At Lottstetten, many celebrated people flocked to her from Schaffhausen, Professor Schleiss, George Müller, the brother of the celebrated historian, &c., &c. Pastor Hurter who wrote against her, like the objectors of our time, took care never to

hear her. Expelled from Baden she pursued her way northward through Leipsic to Königsberg, and thence to Petersburg. Two years had passed since Alexander had so warmly invited her thither. But now she only received a letter of eight pages from him, explaining the difficulties of his situation, excusing himself for his lukewarmness towards the liberation of Greece, for which Madame von Krüdener had boldly upbraided him ; and 1; advising her not to remain in Petersburg. She retired awhile to her estate at Kossé, and thence with her daughter and son-inlaw Berkheim, she followed the Princess Gallitzin to a settlement which she had founded at Karassu-Bazar in the Crimea. Her eloquent coadjutor Empeytas had married and settled down in his native Geneva; her stout friend and manager, Kellner, who had accompanied her to Petersburg, was dead. She felt these bereavements acutely. Her own constitution was worn out by her long career of exertions, excitements, exposures and persecutions. She longed for rest, and found it with her beloved and faithful daughter and son-in-law, and a few other congenial friends. One of her last enjoyments was the reading to her by her daughter of the spiritual poems of Terstegen, one of the noblest of the Mystics.

On the 13th of December, 1824, Madame von Krüdener calmly and happily closed her extraordinary pilgrimage. Her work was done. In Switzerland alone, it is said that 25,000 souls had become her adherents, and she had scattered the seeds of faith in Christ, as the all-sufficient far and wide. She was another proof of the divine assurance that whosoever follows Christ in absolute faith shall have enough and to spare, with persecutions. Her daughter and her husband, the Baron von Berkheim, continued to live in the Crimea, and both died there. The remains of Madame von Krüdener were deposited in the Greco-Catholic church at Theodosia in the Crimea. I will terminate this notice with the estimate of one of her biographers, when she was living, and not by any means one of the most favorable to her:-"Whoever sees and hears her with an unbiassed mind will allow that she is as venerable and praiseworthy as she was formerly amiable and full of feeling. Neither vanity nor hypocrisy are the motives that have led her to this strange and trying mode of life. From the imputation of fanaticism, perhaps, it may not be so easy to free her; but to the dull observer, every motion of a mind that outflies his own seems fanatical. This nobly-formed female stands above her contemporaries; she has passed her early years in pleasure and gaiety; she has enjoyed the intimacy of kings and princes, and now she knows of nothing better than to preach happiness and the doctrines of Jesus to the poor. Surrounded by a small but

faithful band of friends; inhabiting a wooden cottage; clad in a plain blue dress, she is accessible to every one, during the few hours that she abstracts from solitary contemplations; and then she speaks with decent éloquence and lively inspiration, the words of exhortation to a Christian life,-words which she always admirably adapts to circumstances of time and place, and the characters of those whom she is addressing. Her two great objects not even scandal can defame. The first is that of bringing together Christians, disunited by doctrines, in the universal grasp of holy charity; and the second, the regeneration of society and the establishment of peace on earth, by causing the rich to become brethren of the poor. In the pursuit of these objects, she is chargeable with faults. She goes to work with pious levity and blind zeal; yet she not only surpasses many of our clergy in eloquence and spirit, but also sets them an example by discharging intrigues and pretension from the service of religion."

T. L. HARRIS AND HIS "BROTHERHOOD OF
THE NEW LIFE."

(By a Clergyman of the Church of England).

MR. HARRIS has made for himself a name in certain quarters. He was first known to me through a gentleman in London. This gentleman, who was one of Harris's enthusiastic admirers, sent me a few of his sermons, and lent me a volume of his Arcana of Christianity. I was struck with the extraordinary character of his language, which certainly is not thin and bald, but thickset and, in many places, unkempt and inextricably matted together. He has evidently the gift of words, and he too frequently revels in words simply for the sake of words. An intimate and dear friend of mine compares his writings to Turner's later pictures-there is too much colour and too little form. This, in my opinion, is true of all his writings that have come under my notice, and from first to last I have attentively perused no inconsiderable number of them. He has an extraordinary imagination; its sweep is vast and wonderful; and had his mind been carefully educated and accurately balanced, he might have been a grand and most instructive poet. But his reasoning powers are very defective; his logic is not logic at all; his arguments are generally as ropes of sand; his conclusions have no more connection with his premises than his so-called celestial sense has with texts in the early chapters of Genesis; as far as his writings go, he is often wanting in sober, practical common