Contemporary with this scholastic spirit was an outburst of the living spiritual feeling which had formed the other element in the Reformation. This religious movement is denominated Pietism. (27) Its centre was at Halle; and the best known name among the band of saints, of whom the world was not worthy, was Spener. Soon after the time when the miseries of the thirty years’ war were closing, he established schools for orphans, and a system of teaching and of religious living which stirred up religious life in Germany. These two tendencies—the dogmatic and the pietistic—marked the religious life of Germany at the opening of the eighteenth century. The inference has been frequently drawn by the German writers, that they ministered indirectly to the production of scepticism; the dogmatic strictness stimulating a reaction towards latitude of opinion, and the unchurchlike and isolating character of pietism fostering individuality of belief. This inference is however hardly correct. Dogmatic truth in the corporate church, and piety in the individual members, are ordinarily the safeguard of Christian faith and life. The danger arose in this case from the circumstance that the dogmas were emptied of life, and so became unreal; and that the piety, being separated from theological science, became insecure. During the first half of the century, certain new influences were introduced, which in the latter half caused these tendencies to develope into rationalism. They may be classed as three;(662)—the spread of the speculative philosophy of Wolff; the introduction of the works of the English deists; and the influence of the colony of French infidels established by Frederick the Great in Prussia. We shall explain these in detail.