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NE hundred years after the death of John Huss, that mighty champion of truth, Martin Luther was raised up, and it was with unbounded joy that these long persecuted Brethren welcomed the first news of the glorious Reformation. They sent to him two Brethren in the year 1522, to assure him of their sympathy and prayers, and to inform him of their doctrines and constitution. Luther received them in the kindest manner, and maintained an almost uninterrupted esteem and love for them. His doctrines and theirs were much akin, but their discipline was far superior to his, and they, with marked plainness of speech, called his attention to this matter, which we regret to say was not received in the spirit of love in which it had been given.

Another persecution arose, and the great body of the Brethren were driven into Poland, where they stayed only long enough to lay the foundation for a good work, which was afterwards carried on by some of their number sent over for that purpose. Driven from Poland by the popish bishop at Posen, they retired to Prussia. Here for a time they found a rest for the sole of their foot, and were welcomed into the fellowship of Christian churches. The Reformed Church and the Brethren uniting into one body, at a general synod held for that purpose in 1555, an attempt was made to unite the Bohemian church with the Lutheran, but the overbearing spirit of the latter made this impossible, and it was at length given up as impracticable.

As the rule of Maximilian II. permitted the return of the Brethren to Bohemia, great numbers had gone back to their old homes, and the church of God was once more enjoying peace in that Goshen of the Middle Ages; but it was only for a brief space, their enemies were again plotting their destruction. With this design, the Archchancellor of Bohemia repaired to Vienna in 1563, to secure the signing of a fresh edict for their persecution. As the chancellor was on his way back to Bohemia, rejoicing at his success, at the very moment he was passing the bridge over the Danube, that part on which he was, sunk under him, and he fell into the river with all his baggage. The greatest part of his suite were drowned. A young gentleman who saved himself by swimming his horse over, saw the chancellor rise to the surface of the water, and seizing him by his gold chain, succeeded in supporting him until some fishermen came in a boat to his assistance, but life was entirely extinct. The casket which contained the persecuting decree was carried down the stream and never seen afterwards. The gentleman who escaped from death on this occasion, and who lived to an advanced age to attest the fact, was so powerfully affected that he joined the Brethren's church; and the emperor was so little disposed to renew the edict, that, on the contrary, he expressed himself in a very favourable way towards the Christians in Bohemia, who enjoyed perfect repose for a long time afterwards.

But alas! this season of prosperity which then followed was fatal to *Condensed from "History of Moravians," by A. Boot. "The Banished Count," by Rev. John Gill. "Church Institutions of the Bohemian and Moravian Brethren,' by B. Seifferth.

their discipline and purity. Received into the fellowship of the Christian Church in Europe, they yielded in some points, and thus loosed the foundations, and when the storm returned with fury, they succumbed to a great extent before it. Their pastors were driven away, and vile hireling priests put into their churches, so that before long, the church of God in Bohemia had ceased to have any manifest existence in that land which had for many years been watered by the tears and even the blood of the saints. We must blaine Protestant powers for abandoning Bohemia to her fate. She had raised the standard of truth more than a hundred years before the Reformation; many and many a battle had she fought for the common cause, and now in the hour of her weakness, all her friends forsook her and fled. Thus ended the church of God in Bohemia, and upwards of 80,000 people are supposed to have emigrated, many into Poland and Prussia, and other parts of Europe, where frequently their churches can be traced even to this day.

The simple and scriptural church government of the ancient church of the Brethren is worth a passing notice. They had bishops whose office was scarcely one of greater honour, certainly not of greater emolument, for it seemed to consist chiefly in a greater measure of hard work and trouble. They were all coequal in authority, though one, for the sake of order, was a president. These were about six in number, and were aided by co-bishops, who helped in the examination of candidates for the ministry, assisted in all deliberations, and supplied the place of the bishops when ill or in prison. So far as we can judge of the functions of these bishops, they were very much those of a standing committee, chosen for life, to preserve purity in the body and afford some test for admission of ministers, and to keep an eye upon the morals of all the church's leaders. Would that we had in our Baptist body a board of reference which should discharge some such offices, for it is sadly needed. Synods were held when required, and consisted of the bishops, pastors, deacons, and acolytes, or as we should call them, students, with influential laymen of the district. The object of these associations being the cementing of brotherly love, exhortation, deliberation on matters of common interest, and the electing of their ministers and deacons. bishops met first for prayer, the pastors afterwards by themselves, and the general synod at length carefully discussed all matters, and great stress was laid on securing a unanimous conclusion; the bishops and their colleagues afterwards deliberating on the matters previously discussed by the pastors and lay brethren. Acolytes, or students, lived with the pastors, and were trained two or three together for the work of the ministry.

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Deacons were taken from amongst the more advanced of the acolytes, and were set apart by the impositions of hands by a bishop. Ministers were selected from the deacons, and had to secure an attestation of their gifts and conduct from the church. Then they were recommended by the assembled parties to the co-bishops, who at last referred them to some one bishop, whose decision was final. Their worship was very simple they assembled usually four times on the Lord's-day, and engaged mainly in exposition of the Scriptures in a set order of reading; the sermons were to be short, for it was "to be regarded as a law, that prolixity in preaching should be avoided, so as to avoid weari ness in the hearers."

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The ordinance of Baptism was administered by some to believers only, though the baptism of infants was retained by the ruling portion.

We now come to the more modern history of this remarkable body of Christians. One name rises high above others in connection with the renovation of the Church of the Brethren-Zinzendorf, the "banished count," a man of noble extraction, and far nobler spirit; one who reminds us of an apostle in the earnestness, extent, and self-denial of his labours. Bringing all the treasures of a large estate, a well-informed mind, a heart peculiarly susceptible of finer feelings, he, with untiring devotion poured the whole at his Master's feet. In many points of character he reminds us of Loyola, the champion of Rome; both seemed to be rulers amongst men, with all that force of mind to enable them to urge others forward to deeds of daring and of faith, whilst they themselves were ever prepared to lead the way, and surpass all in suffering and in toil. Ignatius, however, was trying to galvanise a corpse, and Zinzendorf to educate and train a child: the one has left behind a mass of evil, and corruption, to poison everything it comes in contact with, the other has nurtured a power for good, which we think will be for perpetual praise to the ends of the earth.

Nicholas Louis, Count of Zinzendorf and Pottendorf, Lord of Freydeck, Schoeneck, Thürstein, and other places, was born in Dresden, on the 26th of May, 1700. His father died when he was only six weeks old; but he was carefully nurtured under pious influence, and at an early age was brought to a knowledge of the Saviour, whom he loved with all the tenderness of his young heart. "When he happened to get hold of some paper, and a pen and ink, he wrote letters to his invisible Friend, and used to open the window and throw them to the winds, without a doubt that they would reach their destination." Assailed by infidel temptations when only eight years of age, he speaks as follows:-"The Son of God is my Saviour. I am as sure of this as I am of my five fingers. I have loved him for so long, I have so often called upon his name, I have had so many experiences-sometimes sweet, sometimes bitter-so many mercies, so many chastisements, and so many answers to prayer, that I cannot forsake him now."

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Before he was ten years of age he had determined to study theology, and fixed his mind on becoming a preacher of the gospel. The child was truly, in this case, the father of the man;" for although his heart's desire was not gained till the thirty-fourth year of his age, yet all the essential germs of his after life of piety were to be found in the child of only a few years.

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He was sent to college at Halle, and was introduced to the head of it a very sharp and intelligent youth, who must be held with a tight rein, for fear of his becoming proud, and presuming too much upon his abilities." His masters appear to have taken the hint, and to have tried their hand at " breaking him in;" but he is nowise overcome. "They will not crush me," he exclaimed, "but raise me up."

We pass over the next period of his life, during which he saw much of the world, travelled in many lands, and mixed with the highest society, and had besides the opportunity of studying every phase in the mottled belief of that age of varied forms and creeds. During this period, he still kept his heart with all diligence. Writing to Charles Wesley about a somewhat peculiar act of self-denial, namely, the giving

up to a friend the lady of his choice, to whom he was engaged to be married, because he believed they would be happier together than if he pressed his own superior claims, he says, "From that moment, I was freed from all self-seeking, so that for ten years I have not done my own will in anything great or small. My own will is hell to me." God found for him a true help-meet in due time, who joined heartily with him in every good word and work, and seems to have had a Martha's hand with a Mary's heart. Zinzendorf pays her the highest tribute possible when he says, " An experience of twenty-five years has taught me that, the help I have had is the only kind of help that touches my vocation at every point."

On the 17th of June, 1722, the first house was commenced by the Moravian refugees, on the property of Count Zinzendorf, and from that unassuming structure, the village of Hernnhut sprang up; and the almost prophetic assurance of one of the earliest friends has certainly been fulfilled, that " God will kindle a light on these hills, which shall shine over the whole country; I am assured of it by faith." Throughout the early history of this Christian colony, it is instructive to mark how personal conviction of the value of conscience and truth is ever and anon causing some trouble, and yet always ending in the furtherance of the good work, while the conversion of souls is the one object which all seem to keep in view. The good men who had found a safe asylum at Hernnhut, were far from wishing to enjoy its peace in spiritual sloth. Christian David, a Moravian carpenter, the virtual originator of the settlement, was among the most anxious to disseminate the truth, and at once began to travel far and wide throughout the whole land, preaching the Word. It was as brave a deed as manning the life-boat to go off to the wreck; it meant leaving a port of peace and safety to run the risk of danger, and even of death. Imprisonment and bonds awaited these heralds of the cross, and patiently they endured all for the sake of winning souls.

The order and peace which reigned at this Christian settlement, are remarkable as compared with the general state even of the professed Christian world. We look in vain for anything to rival it. Like a lighthouse in a stormy sea, its steady light beamed safety and comfort to all around. As was to be expected, the presence of the Lord was markedly with them. Souls were suddenly stricken down under the power of the Word; the sick were healed in answer to believing prayer; till Zinzendorf was apprehensive lest the Brethren should allow themselves to be too much taken up with matters of this apparently miraculous order: and hence, on one occasion, when one of these sudden restorations took place, he spoke of it as a very simple circumstance that need not excite any special attention. The grand thing, he maintained, was to love Christ, and to go to him for everything. This spirit of godliness was not to be confined to the narrow limits of one small village, the candle must be put upon a candlestick.

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In the year 1731, the Count writes as follows:-"Yesterday, I had a very friendly interview with Count Lawring. He wishes to come and He has given me permission to bring his black slave, Antoine, home with me, as I want him to see Hernnhut, and to prepare the way for an effort on behalf of the negroes of Africa and Asia. The Danish Missions in Greenland and Lapland have been abandoned. The way is

open for any one who will undertake the work. I see a vast field before me. May the Lord be pleased to say, Amen!" On his return home, Zinzendorf urges the case of negro wretchedness so warmly, that at once volunteers are found who are prepared to become as slaves themselves, in order to reach those down-trodden ones, and take to them the light of life. The Mission to Greenland was espoused by other noble spirits, and thus beneath burning suns, and in frozen lands alike, these holy men were telling the wondrous love of Christ. Would that we had now a spirit as truly Christian as theirs; there would then be no lack of money nor of means in our missionary societies, and the gospel would soon be preached to every creature. We shall only get this power abroad by maintaining a higher state of discipline and piety at home. We select one instance of the rigid government of that Christian colony, which will show the high-toned character of all concerned:

One of the refugees, who had secretly returned to Moravia to see his parents, was arrested and thrown into prison. The authorities not knowing what to do with him, released him after a time, and gave him a safe conduct, which stated that he had recanted. On his return to Hernnhut, Zinzendorf and the Brethren, to whom the man communicated what had passed, felt some scruples as to the pretence under which he was liberated. After conferring on the subject they decided that, as he owed his liberty to a false representation, he ought to go back to Moravia and make himself a prisoner again. He at once left, and carried out this decision to the letter. Fortunately for him the government was not disposed to trouble itself about the matter; and he was told rather roughly that he might go about his business; but the brave man refused to leave the place till a document had been given him, certifying that he had duly presented himself.

A new colony was formed after a time about a league from Hernnhut, on the estate of the Count's aunt. This movement was not nearly so successful as the first, and at last ended in a rupture, when some of the emigrants removing to the estate of Count Zinzendorf, he was involved in difficulties, and ultimately was ordered to dispose of all his property, and withdraw from Hernnhut. The Count became an exile for the church's sake; but he went forward, preaching the Word far and wide. Again and again did the enemies of the gospel try to disperse the members of the little flock at Hernnhut; but each commission sent to ban and curse was compelled, like Balaam, to praise and bless. The missionary spirit grew amidst the fires. Band after band of simple, holy men, went out from their midst to nearly every part of the world. Indians, Negroes, and the despised and down-trodden, were especially cared for by these heroic The bravest deeds of chivalry never surpassed the dauntless daring exhibited by many of these valiant champions for the truth. Could we but find men of like mind and character, we should see a new life and impulse given to our missionary enterprise. May God raise us up many such, should be the hearty prayer of us all.

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After several years of exile, the Count was restored to his country, the king himself writing and inviting him to return. Such had been the earnest spotless life of these lowly Christians, that the mouth of calumny was stopped, and their praises began to spread on every side. Zinzendorf at last fell asleep, and he was laid in the grave, and devout men made great lamentation over him. The spot where the ashes of this