ed that the customary preaching was much above the
capacity, and unsuited to the wants, of the masses. He resolved upon a
simple and perspicuous style of discourse, such as the common mind could
comprehend. But, seeing that this was not enough, he organized weekly
meetings of his hearers, to which they were cordially invited. There he
introduced the themes of the previous Sabbath, explained any difficult
points that were not fully understood, and enlarged on the plain themes
of the gospel. These meetings were the _Collegia Pietatis_, or _Schools
of Devotion_, which gave the first occasion for the reproachful epithet
of Pietism. They brought upon their founder much opposition and odium,
but were destined to produce an abundant harvest throughout the land.
Spener entertained young men at his own house, and prepared them, by
careful instruction and his own godly example, for great ministerial
usefulness. These, too, were nurtured in the _collegia_, and there they
learned how to deal with the uneducated mind and to meet the great wants
of the people. The meetings were, at the outset, scantily attended, but
they increased so much in interest that, first his own dwelling, and
then his church, became crowded to their utmost capacity.

In 1675 Spener published his great work, _Pia Desideria_. Here he laid
down his platform: _That the word of God should be brought home to the
popular heart; that laymen, when capable and pious, should act as
preachers, thus becoming a valuable ally of the ministry; that deep love
and practical piety are a necessity to every preacher; that kindness,
moderation, and an effort to convince should be observed toward
theological opponents; that great efforts should be made to have worthy
and divinely-called young men properly instructed for the ministry; and
that all preachers should urge upon the people the importance of faith
and its fruits._ This book was the foundation of Spener's greatest
influence and also of the strongest opposition with which he met. As
long as he taught in private he escaped all general antagonism; but on
the publication of his work he became the mark of envy, formalism, and
high-churchism.

After he was invited to Dresden in 1686, the state church indicated a
decided disapprobation of his measures. He incurred the displeasure of
the Elector by his fearless preaching and novel course of educating the
young. His teaching of the masses drew upon him the charge that "a
court-pre