The peculiar organization of the Protestant Church of the United Brethren, the Unitas Fratrum, as pointed out in our first article, is intimately connected with her peculiar origin, which, as we will presently endeavor to show, has been different from that of most other Churches. There are some, (e. g. the Church of England) the origin of which can be traced partly or exclusively to the political movements of a certain time. Others were founded by some eminent men of God, who proclaimed the gospel of Christ with demonstration of the Spirit and of power, and justly proud of the name of their founder call themselves accordingly Lutherans, or Calvinists, or Weslyans, etc.

The origin of the renewed Church of the Brethren cannot be traced to either of these causes, neither to a mere political movement, overruled for good by the providence of God; nor to the personal influence of one individual alone.

We have often seen the statement, that Count Zinzendorf was the founder of the Brethren's Church, in the same way as Wesley was the founder of the Methodist Church, but this assertion is not corroborated by historical facts. Much as we honor the memory of Zinzendorf, and consider him a blessed instrument in the hand of the Lord to promote the Redeemer's kingdom in the Brethren's Church, still we maintain, he was not the founder of this Church. Neither do we agree with those, who would trace the origin of the Renewed Brethren's Church almost exclusively to the awakenings among the descendants of the old Bohemian and Moravian Brethren. Though we are commonly called Moravians, and have been obliged by usage to adopt this name, especially since another denomination in the United States also call themselves United Breth

ren,* still this name is no proof that the origin of the Church was purely Moravian.

As early as 1745, Peter Bochler published a Protest against this appellation in New York, in which he said: "The United Brethren do not only consist of properly so called Moravian Brethren, but also of Lutherans, Calvinists, Church of Englandmen, Independents, Baptists and other Protestant Denominations. And indeed the properly so called Moravian Brethren are the least part of the United Brethren. And therefore as logically "a minore nunquam fit denominatio," it is very improper, to use the word Moravian for a distinguishing appellation for the United Brethren; and we can never allow of it to call us so in general." The name, by which the Church was legally acknowledged by the British Parliament in 1749 is Unitas Fratrum, a Union of Brethren. One is our Master, Christ Jesus our Savior,—but we are all Brethren and this name, whilst it designates our standing and the aim and object of our society in the Christian Church, also points distinctly to our origin.

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The origin of the Brethren's Church-to say it in a few words -is the result of a partial revival of religion in most of the Protestant Churches in the beginning of the last century.

If we wish to go back to the first causes, especially in spiritual matters, we are often liable to err, and too eager perhaps to support a favorite theory, easily overlook apparently minor circumstances, which, however, may be of the greatest importance. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is one that is born of the Spirit." John 3, 8.

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The state of religion in Germany, the cradle of the Reformation, about one hundred years after its commencement, was vastly different from what it had been a century before. All the life and spirit, which breathed in the writings of Luther, Melanchton, Calvin, Bucer and other heroes of the Reformation, had given place to a dead formality. Protestant divines were satisfied to be considered orthodox in their doctrine, and cared in general very little, whether their hearers comprehended their learned discourses, or not; nor heeded it much, if the churches gradually became empty, and vital christianity became unknown. The same complaints, that had formerly been made concerning the Romish priests could justly be preferred against the Protestant learned doctors and the high dignitaries of the Church. Many of them were shepherds, caring very little for their flocks,-professing Christ with their lips, denying him with their lives,-zealous for the purity of their doctrine, but utterly indifferent to the effects of their preaching. Men like Johan Arndt (1621) and the great christian poet Paul

The "United Brethren in Christ" whose founder was Will. Otterbein in 1755.

Gerhard (1676) had to suffer persecutions for Christ's sake; and were despised and rejected by their clerical brethren. Still their writings and their hymns were not in vain. Imbued with the spirit of Christ they strengthened, cheered and comforted humble believers, who could not find in the public discourses of the day that spiritual food which their souls needed. Even whilst the shepherds slumbered, the Lord and Head of his Church had his disciples here and there, but scattered about, and vainly sighing for the communion of the saints.

The first to give publicity to these secret longings was Philip Jacob Spener, 1666, Lutheran minister in Frankfort, afterwards Court chaplain in Dresden, and after his expulsion Ecclesiastical Counsellor at Berlin where he died in 1705. By his lectures, sermons and writings, practical christianity revived, especially among the students of theology, the future pastors of the Lutheran Church, and certain noble and influential families. One of his favorite ideas was that of "ecclesiolæ in ecclesia" i. e. he wished, that the disciples of Christ, without separating from the established Churches, might form a closer connection among themselves, and by social intercourse, family devotion, prayermeetings etc., nourish the christian life among themselves for the welfare of the Church. His . work in the Lord was crowned with success. Without going into particulars we merely mention one of these christian societies in the Church, consisting of A. H. Franke (+1727) and his coadjutors, J. Breithaupt, P. Anton and others, the founders of the great orphan-house at Halle. Through their influence a work of grace commenced among the students of the University at Halle. Similar results were brought about in the Universities of Jena by Professor Budaeus, and Tubingen by Chancellor Pfaff. The influence exerted by these high schools of christian knowledge and genuine piety was especially perceptible in the higher ranks of society, in the noble families of Solms Laubach, Reuss Ebersdorf, Stollberg Wernigerode, Zinzendorf, Gersdorf, etc.

Somewhat later a similar revival of religion is perceptible in England, also beginning among the students of theology. But we must go back to the times succeeding those of Cromwell and his religious fanaticism. When the bigotted Charles the Second ascended the throne of England he was determined* "to lay the axe to the root of all religion, and at a single blow to cut off from the established Church every minister of honesty and conscience. By the act of uniformity he expelled 2000 gospel ministers. Every clergyman was obliged to declare his solemn assent in the face of his congregation, on an appointed day, to the truth of things he had never seen, or be driven from his benefice and cure of souls, into poverty and disgrace. Every minister of real piety preferred * Vide Life of John Wesley by Dr. Coke and Mr. Moore, p. 16.