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THE

MOEAVIAN MANUAL;

COSTAININQ AN

ACCOUNT

pratetant ^^wrtli af tl^e li;0raljia|t InM lwt|wn,

UNITAS FRATRUM.

BY
E.. Db SCHWEINITZ,
PASTOK OP THE FRANKLIN STREET MORAVIAN CHURCH, PHILADELPHIA.

PUBLISHED BY AUTHORITY OF THE SYNOD, AND SANCTIONED BY
THE PROVINCIAL BOARD.

PHILADELPHIA:
LINDSAY <fc BLAKISTON'

AND SOLD ET

A. M. Seip, Moravian Depository, No. 557 North Sixth Street; G. W. Perkin,
Moravian Bookstore, No. 37 Broad Street, Bethlehem, Pennsylvania ;
0. A. Keehln, Moravian Depository, Salem, N. C. ^
1859.

Entered according to Act of Congress, in the year 1S59, by
LIKDSAY & BLAKISTON,
ia the Clerk's Office of the District Court of the Eastern District of
Pennsylvania.

MntJF i?59

HENRY B. ASHMBADj BOOK AND JOB PRINTER,
Saneom Street above Eleventh.

PEEEACE.

The first Manual, giving an account of the Constitution and
Discipline of the Moravian Church, vras written by Bishop
Spangenberg, and published in Germany, in the year 1774.
In 1775, it was translated into English, and published in Lon
don, with a preface by the Rev. B. La Trobe. This work
passed through a number of revised editions, both in the Ger
man and English languages. The last American edition, in a
small pamphlet form of about seventy pages, appeared in
1833 ; but is now obsolete. It bears the following title : " A
Concise Historical Account of the present Constitution of the
Protestant Church of the United Brethren : Philadelphia,
1833." In the year 1789, a larger work, containing over
three hundred and fifty pages, was written by the Rev. J.
Loretz, and published in Germany, under the title: "Ratio
Discipline Unitatis Fratrum." The first part of this volume
comprises an interesting sketch of the history of the Church ;
the other parts, treating of the Constitution and Discipline,
are obsolete.
The Provincial Synod of the Northern District of the Ame
rican Province, at its last meeting, held in the month of June,

IV PREFACE.
1858, authorized the publication of a new Manual, suitable to
the present wants of the Church in the United States, and
committed the compilation of it to the writer. He has striven
to fulfil the resolution adopted by the Synod, (see Journal of
Synod of 1858, p. 105, F. 1,) to the best of his ability; al
though he found the duty assigned him a far more difficult one
than he had supposed. The abundance of his materials
often rendered it bard for him to decide what was essential,
and what unessential ; and the number of Synodical Journals
and Reports to be consulted required the closest attention and
considerable labor. Whatever the imperfections of the Manual
may be, he thinks he can vouch for its authenticity.
The historical chapter contains an original sketch; and the
chapter treating of the Present Condition of the Church is
based upon the most recent information which could be
obtained. In the Chapter on Doctrine, a;Compendiumwill be
found, setting forth the essential doctrines held by the Church.
This Compendium has been drawn up with very great care,
and exclusively in the language of authorized publications of
the Church ; excepting only the expression " we*hold," which
frequently occurs, or here and there a copulative, necessary
to unite sentences derived from different works. The Com
pendium is therefore not a subjective treatise on Moravian
Doctrine, but simply an authorized statement of it, compiled
from Moravian books. For the remaining chapters, the fol
lowing official documents were consulted: Results of the
General Synod of 1848 ; Results of the General Synod of
1857 ; Report of the Proceedings of the Preparatory Pro
vincial Conference,' held at Bethlehem, Pa., in the month of

PREFACE. V
May, 1847 ; Report of the Proceedings of the Provincial
Synod, held at Bethlehem, Pa., in the month of June, 1846 ;
Journal of the Provincial Synod, held at Bethlehem, Pa., in
the month of May, 1855 ; Journal of the Provincial Synod,
held at Bethlehem, Pa., in the month of October, 1856 : Di
gest of the Provincial Synod, held at Salem, N. C, in the
month of May, 1856; Report of the Provincial Synod, held at
Salem, N. C, in the month of February, 1858, as published
in "The Moravian ;" Journal of the Provincial Synod, held at
Bethlehem, Pa., in the month of June, 1858. In drawing up
the chapter on Constitution, the writer endeavored to present
the entire Constitution, general and provincial, as explicitly,
and in as symmetrical a form as possible. In order to effect
this, it became necessary, when stating the statutes, to adopt
one tense throughout, and he chose that which is commonly
employed in constitutions. It has been his earnest endeavor
not to omit a single point, belonging to the constitution ; espe
cially so far as the American Province is concerned. The
Constitution of the Southern District was drawn Tip by a
member of its Provincial Board.
This Manual was submitted, in manuscript, to the Pro
vincial Board, at Bethlehem, Pa., and has received its sanc
tion, after a careful examination of the contents. At the
same time, however, it may be well to state, that the work is
not intended, in any way at all, to supersede the " Results" of
¦ the last General Synod, or the Journals and Reports of
the Provincial Synods of this Province. All these documents
remain in force as heretofore, and will guide the deliberations
of future Synods. The purpose of the Manual is a two-fold
1*

VI PREFACE.
one : to give the members of the church, in one compendious
volume, the ecclesiastical statutes, rules of discipline, and
articles of doctrine, which heretofore could be found only by
consulting a number of different publications ; — and especially
to afford an authentic work which may be put into the hands
of such as seek information respecting the Moravian Church,
and wish to become acquainted with its constitution, discip
line, doctrine, and ritual.
The writer is indebted, for valuable statistics, to Bishop
WoUe, of the Provincial Board at Bethlehem, to the Rev.
G. F. Bahnson, of the Provincial Board at Salem, to the Rev.
"W. Mallalieu, of the British Provincial Board, and the Rev.
L. T. Reichel, of the Unity's Elders' Conference.
Philadelphia, May 17, 1859.

PEEEATOEY NOTE.

The Church of which this volume treats is known by various
names: The United Brethren, The Moravian Church, The
Church of the Moravian United Brethren, The Unitas Fra
trum. The latter name was adopted by the Ancient Church
of the Brethren in the fifteenth century, and has been retained
by the Renewed Church. It denotes all the Provinces and
Missions of the Church, in whatever parts of the world
they may be, as one confederated ecclesiastical body. A
briefer appellation of the same import, is The Unity; and this
is frequently used in the following work. The name Mora
vian is derived from the country of Moravia, where the Church
formerly had some of its principal seats; and whence the
men came by whom it was renewed in Saxony.
About the beginning of the present century, the followers
of the Rev. W. Otterbein, who was originally a minister of
the German Reformed Church, but left its communion, con
stituted themselves into a Society, which assumed the name of
" United Brethren in Christ." This society is often confounded
with the Church of the Moravian United Brethren. The two
are distinct and separate denominations, in every respect.

Vlll PREFATORY NOTE.
The letters U. E. C. in this Manual, or in other Moravian
works, stand for " Unity's Elders' Conference," the Executive
Board administering the general government of the whole
Church ; the letters P. E. C. stand for " Provincial Elders'
Conference," the Executive Board set over a particular Pro
vince of the Church. " Synodal Results" is the name by
which the published Journal and Resolutions of the General
Synod are commonly known.

CONTENTS.

Page.
Preface  iii
Prefatory Note  vii
CHAPTER I.— HISTORY OF THE CHURCH.
Section I. — History of the Ancient Church  16
Section II.; — History of the Hidden Seed  33
Section III. — History of the Renewed Church  40
CHAPTER II.— PRESENT CONDITION OF THE CHURCH.
Section I. — The American Province  ¦ 51
List of Churches  52
Enterprises of the American Province  54
The Home Mission  54
List of Home Mission Stations  57
Educational Enterprises  58
Publications  60
Section II. — The Continental Province  61
List of Churches  64
Enterprises of the Continental Province  66
The Diaspora  66
Home Mission  68
Educational Enterprises  68
Publications  69
Ministers' Conference  70

X ~ CONTENTS. Page.
Section III. — The British Province  71
Enterprises of the British Province  ,  72
Section IV. — Foreign Missions  73
List of Stations  75
Schools  ^  76
Classes of converts  77
Finances of the enterprise  78
Superintendence  81
CHAPTER III.— THE CONSTITUTION.
Introduction  82
Section 1.— General Constitution of the Unity  83
Section II. — Constitution of the Provinces  89
A. Constitution of the American Province North 90
Present By-Laws  95
B. Constitution of the American Province South 98
C. Constitution of the Continental Province  102
D. Constitution of the British Province  104
Section III. — Use or the Lot  105
CHAPTER IV.— DOCTRINE.
Introduction  Ill
Compendium of Doctrine  112
Easter Morning Litany  118
CHAPTER v.— MINISTRY.
Bishops  125
Presbyters  127
Deacons  127
Candidates  128
List of Bishops  129
CHAPTER VI.J1--W0RSHIP.
The Lord's Day  184
Services in the Week  134

CONTENTS. XI
Page.
Church Seasons  134
Memorial Days  ,  135
The Ritual  136
The Church Litany  136
The Ministration of baptism to infants  145
The Ministration of baptism to adults  147
The Order for the administration of the Lord's Supper... 151
The Rite of Confirmation  152
The Rite of Ordination  154
The Form of solemnization of matrimony  156
The Order of the burial of the dead  158
Prayer Meeting?  161
Love Feasts  161
Liturgical Services  161
Services on Christmas Eve and New Year's Eve  162
Services of the Passion Week and Easter Festival  163
CHAPTER VII.— DISCIPLINE.
Introduction  ,  165
Nature and Purpose of Discipline  166
Exercise of Discipline  166
Re-admission  169
Rules for individual churches  169
Necessity of Rules  171
Officers administering Rules  171
Relation of the officers to P. E. C  171
General meetings of a church  173
STATISTICAL APPENDIX.
Home Church  175
Continental Diaspora  176
Foreign Mission Field  177
Comparative statistics of the foreign missions  178
Boarding Schools  ''  178

CORRECTION.
On page 54, to the list of churches in North Carolina, Macedonia
should be added, which was commenced in 1856.

CHAPTER I.
HISTORY OF THE MORAVIAN UNITED BRETHREN'S
CHURCH.

INTRODUCTION.
There are three eras in the history of the Mora
vian Church. The first comprises the period of the
"Ancient Church," from the year 1457 to 1627;
the second that of the "Hidden Seed," from which
the Renewed Church has sprung, from the year 1627
to 1722; and the third that of the "Renewed
Church," from the year 1722 to the present time.
A brief sketch of the origin, progress, decline and
renewal of the church is here presented. More
complete histories are the following : Cram's An
cient and Modern History of the Brethren, trans
lated from the German by La Trobe, London, 1780
Ratio Disoiplinse Unitatis Fratrum, Barby, 1789
Credenhtage der alien Bruederhirche, Gnadau, 1821
Bishop Holmes' History of the Brethren, 2 vols.,
London, 1830; and Bost's History of the Bohemian
and Moravian Brethren, published by the Religious
Tract Society, London, 1848. Short sketches : His
torical Sketch of the Ohurch and Missions of the
United Brethren, Bethlehem, 1848 ; and Hpitome of

14 THE MORAVIAN MANUAL.
the History of the Ohurch of the United Brethren,
Bradford, England, 1850. In the year 1842, a large
number of original manuscripts were discovered, at
Lissa, in Poland, relating to the Ancient Brethren's
Church. These are now in the archives of Herrnhut,
in Saxony, and known as the "Lissa Folios." They
have thrown a new light upon the early history of the
Brethren. Two eminent Bohemian historians have
examined these records, and pronounce them invalu
able both as regards the history of the church, and
the general history of Bohemia and Moravia. The
one is Palacky, who is giving the fruits of his re
searches in his great work, Q-eschichte von Boehmen,
Prague, 1857, the fourth volume of which has ap
peared ; the other, Gtindely, whose work, Gesehichte
der Boehmischen Brueder, Prague, 1857, the second
volume of which has been published, contains the
most complete history of the Ancient Church that has
been printed thus far ;* although, being a Roman
Catholic, his sentiments must be received with due
caution. In the church itself, based upon the new
sources, have appeared, Kurze Barstellung der
Gesehichte der alien Boehmisch-Maehrischen Brue
derhirche, Rothenburg, 1852, by Henry Reichel, of
Herrnhut; Verheek's kurzgefasste Gesehichte der
alien und neuen Brueder- Unitaet, Gnadau, 1857 ;
Life of John Amos Oomenius, by D. Benham, Lon-
* putt's BruedergescMchte, with additions and corrections by H.
Reichel, is a voluminous and learned work, proceeding from the
church itself; but remains in manuscript.

INTRODUCTION. 15
don, 1858. This work contains likewise an essay by
Comenius, on the education of youth, entitled, " The
School of Infancy." Histories of the Renewed
Church exclusively are : Oroeger's Gesehichte der
erneuerten Bruederhirche, 3 vols., Gnadau, 1854 ;
Memorial Days of the Renewed Brethren's Ohurch,
1822; Schrautenhach' s Graf v. Zinzendorf, und die
Bruedergemeine seiner Zeit, Gnadau, 1851 — not a
popular vrork, but setting forth what might be called
the philosophy of the early history of the Renewed
Church. The article in " Herzog's Real Encyclo-
psedie," (or Bomberger's Condensed Translation,) on
the Bohemian Brethren, is written from an ultra
Lutheran point of view, without reference to the
Lissa Folios, and does not present a truthful picture
of the Ancient Church. In the "Encyclopedia
Americana," there is an article on the United Bre
thren or Moravians, which has been copied into seve
ral histories of denominations. This article describes
the church as it was when that work appeared ; since
which time its ecclesiastical constitution has under
gone many changes. The " New American Cyclo
paedia" contains a correct account of the present
church. In "Mosheim's Church History," a note
by the translator, which the editor of the American
edition has thought proper to retain, volunteers in
formation respecting the Brethren, derived from one
of the many scurrilous works, attacking and defam
ing the church, which were written by its bitter ene
mies, and published in the last century.

16 THE MORAVIAN MANUAL.
SECTION I. — THE ANCIENT CHURCH.
FROM 1457 TO 1627.
Bohemia and Moravia, once independent king
doms, now provinces of the Austrian Empire, and
strongholds of its Romish superstition, were the seats
of the Ancient Brethren's Church. In the beginning
of the ninth century, the Cheskian Slavoniaiis, who
at that time inhabited these countries, (having taken
peaceable possession of them, in the fifth century,
after the exodus of the Marcomanni,) and from whom
the present race of Bohemians and Moravians are
descended, were still dwelling in the darkness of hea
thenism. But about the middle of that century the
light of Christianity arose upon them, partly through
the instrumentality of the Roman Catholic, but
chiefly through the exertions of the Greek Church.
At the request of the Moravian Prince Rastislaw,
himself a Christian, the Emperor Michael, in the year
863, sent two learned and zealous men from Con
stantinople, to preach the gospel to the people of
Moravia. These were Cyrill and Methodius, brothers
in the flesh, and "after the common faith," who be
came the apostles of the Bohemians and Moravians.
In the year 871, the Prince of Bohemia, Boriwoy,
and his wife, Ludmila, being on a visit to the Mora
vian court, embraced Christianity, and were baptized.
This opened the way for the conversion of the Bohe
mian nation. Cyrill and Methodius, with the Bible
in their hands, which the former had translated into

Tni3 ANCIENT CHURCH. 17
the Slavonian tongue, established many churches in
the two countries ; everywhere introducing a Slavo
nian ritual. Thereby the foundation was laid for the
national church-feeling and liberal principles which
distinguished the Bohemians and Moravians, over
against the pretensions of the Romish Hierarchy.
The spirit of what was afterwards Protestantism
manifested itself among them, and prepared the way
for the Reformers before the Reformation. That
the popes of Rome did not remain uninterested ob
servers of these developments, may well be supposed.
Every influence which they could exert was used to
bring the Bohemian and Moravian church under
their supremacy ; and, at last, in the year 1079, the
efforts of Gregory VII. were crowned with success.
Bohemia and Moravia became parts of the Romish
Hierarchy. However, the hearts of the people still
clung to the customs of their fathers. They were
ready, at any time, to welcome a reformer ; and in
the course of the next centuries, especially in the
second half of the fourteenth, men arose among them
who loved the truth, and approved themselves as
forerunners of its great champion ; through whom
those principles were promulgated which led to the
establishment of the Moravian Brethren's Church.
On the 6th of July, 1373, John Hus* was born, at
* This is the correct orthography of the name, according to tl;e
Cheskian. Huss is wrong. The name receives a second s in the
genitive, like the Latin os, ossis. See Herzog's Encyclopgedie, vol.
vi. p. 324.

18 THE MORAVIAN MANUAL.
the village of Hussinetz, in the southern part of Bo
hemia. He was the apostle of the Brethren. Soon
after having finished his studies at the University of
Prague, he re-entered the institution as a teacher;
and five years later was appointed professor of philo
sophy. Then God sent his Spirit, and Hus was con
verted. To understand the Scriptures now became
the great purpose of his life ; and he was determined
not to be satisfied with systems of human philosophy.
The writings of Wickliffe, which had found their
way into Bohemia, and which he diligently studied,
confirmed him in these resolutions. In the year
1402, Hus was appointed preacher of Bethlehem's
church at Prague.* With great power and eloquence
he began to attack the moral corruption prevailing
among all classes, particularly the clergy. The in
dulgences, sold in 1412 by command of Pope John,
in order to procure money for the war with the King
of Naples, excited his deepest indignation ; and he
lifted up his voice against them until all Prague was
moved, and the papal bull which granted them had
been publicly burnt by the professors and students of
the University. In consequence of this act, Hus was
excommunicated, and religious services were forbid
den in the city, as long as he should remain there.
So he left Prague, and passed through the country,
* A wealthy citizen of Prague built this church, in spite of the
opposition of the Romish Hierarchy, for the express purpose of
giving a house of worship to the people, in which the gospel
should be preached in the Cheskian and German languages.

THE ANCIENT CHURCH. 19
everywhere preaching the word of God, and exposing
the corruptions of the Romish Hierarchy. This was
the seed-time of evangelical truth in Bohemia. The
harvest came in its season. In the year 1414, a
church-council assembled at Constance, in Switzer
land. Hus was cited before this body. He obeyed
the summons, relying on the safe-conduct granted
him by the Emperor. But soon after his arrival he
was treacherously imprisoned, and' refusing to recant,
unless his doctrines should be refuted from the Holy
Scriptures, which the priests could not do, he was
burnt alive, as a heretic, on the 6th of July, 1415,
his forty-third birthday, and his ashes were cast into
the Rhine. He met death with the holy courage of
the early martyrs. In the following year, his inti
mate friend and coadjutor, Jerome of Prague, a lay
man, shared the same fate. The consequences of
these acts of violence on the part of Rome, were
fearful. Bohemia burned with fiery indignation. A
powerful party, called the Hussites, flew to arms, and
a most sanguinary contest ensued, known in history as
the Hussite war. In the course of this war the prin
ciples and practice of Hus were often entirely forgot
ten by those who claimed to be his followers. They
contended for political ends, besides those of religion;
and were divided among themselves. Gradually two
parties arose ; the Oalixtines, whose avowed purpose
was the restoration of the cup, in the Lord's Supper,
to the laity, (hence their name from calix, a cup,) and
the Tahorites, who demanded a general reformation

20 THE MORAVIAN MANUAL.
of the church. The latter derived their name from a
hill, called Mount Tabor, near Prague, on which they
had their camp. They were the more enlightened
of the two parties, and many who entertained their
views disapproved entirely of a resort to arms. In
the year 1431, the Council of Basle granted certain
concessions to the Bohemians, known as the " Com
pacts of Basle." These were accepted by the Calix
tines, but rejected by the Tahorites. In consequence
a civil war broke out between the two factions, and
resulted in the total overthrow of the latter. The
Calixtines now constituted the national church of
Bohemia. At its head stood Rokyzan, an eminent ecclesias
tic ; but not steadfast in the faith, wavering between
his love for the truth and honor among men. This
church soon became almost as corrupt as the Hie
rarchy ; while the numerous sects which arose about
that time, were distinguished for extravagant fanati
cism rather than for sound doctrine or principles of
true piety. To human eyes, a reformation of the
church, and a revival of pure and undefiled religion,
seemed farther oif than ever. But God's time was
come. Amidst the general corruption to which the church
returned, and the extravagances of the sects, there
were those in Prague who deserved to be called
Hussites in the true sense of the name ; men of God,
who had not taken up arms during the war, nor med
dled with the subsequent political commotions of the

THE ANCIENT CHURCH. 21
country, nor given way to fanaticism ; but held to
the simple doctrines of the Bible, as expounded by
Hus, and strove to live righteously and soberly, as he
had taught. And in Bohemia and Moravia generally,
many entertained and carried out similar principles,
especially among those who had belonged to the more
enlightened portion of the Tahorites. No outward
confederation existed among them. They were an
invisible church. From the ranks of these men, God
chose for himself the founders of the Church of the
Brethren. About the year 1450, Rokyzan, induced partly by
his better convictions, but chiefly by his disappoint
ment in not securing from the Pope the archbishopric
of Bohemia, began to preach against the corruptions'
of the church, and to exhort the people to return to
the pure principles of Hus. This gave new life to
the men of God at Prague. They sought fellowship
one with another, associated for the purpose of mutual
edification, and gradually entered into connection
with those of like mind in various parts of the coun
try. A free religious Society imperceptibly came
into being, at the head of which stood the brethren
of Prague. The purpose of this Society was not only
private edification, but a general reformation of the
church, in which movement the awakened hoped that
Rokyzan would take the lead. But their repeated
requests to this eflfect were met with reserve, and
finally refused altogether. Hence they withdrew,
more and more, from the national church, particu-
2^:-

22 THE MORAVIAN MANUAL.
larly in the year 1454, and held to the priests
among their own number. Rokyzan, although he
did not fulfil their expectations, unwittingly became
one of the principal instruments in the hand of God
for the establishment of the ohurch ordained by Him.
Wearied by the importunities of these earnest in
quirers after truth, he had advised them to read the
works of Peter Chelcicky, an eminent and liberal lay-
writer on religious subjects, and to seek his personal
acqaintance. The views and sentiments of this man
contributed very much to induce the momentous step
which the associated brethren iifterwards took, and
by which they became an independent church. Nor
was this all that Rokyzan did, in the way of prepara
tion for such an issue, without dreaming that things
were tending to it. Believing that it would be an
easy method of getting rid of the men who were con
tinually beseeching him to come out positively on the
side of reformation, he obtained permission, in the
year 1456, from George Podiebrad, Regent of Bohe
mia, for them to settle on an estate known as the
barony of Lititz. It was the private property of the
Regent, and lay in the northeastern part of Bohemia,
in the circuit of Koenigingraetz, stretching to the
confines of Glatz. But thinly populated at that time,
its only villages were Zamberg or Senftenberg, Kun-
walde, and Lititz. The latter was the seat of an
ancient castle, on the river Adler. Its ruins are still
to be seen, and on one of the gates is the inscription :
"A. D, regnante Geo. Podiebrado 1468." This was

THE ANCIENT CHURCH. 23
the spot, by God's appointment, where the Moravian
Brethren's Church should be founded.
A number of the awakened in the city of Prague
embraced the permission granted by the Regent, and,
in the same year, took up their abode at Kunwalde.
The priest of Zamberg, Michael Bradacius by name,
entertained the views of the more enlightened Tahor
ites, was a true servant of the Lord, and sighed for a
reformation of the church. This man, on the arrival
of the brethren at Kunwalde, left his village and be
came their pastor. Many of their brethren after the
faith gathered at the same place, from difi'erent parts
of the country. And so a step had been taken which,
in the providence of God, necessarily led to the esta
blishment of a church.
The most eminent man of the association was Gre
gory, a nephew of Rokyzan — of strong faith, sound
¦ judgment, and holy living. He deserves to be called
the patriarch of the Moravian Brethren's Church.
By his advice, a more positive confederation came
into being. The growing numbers of the awakened
made this indispensable. Therefore the men of God
at Kunwalde met in a solemn convention, in the year
1467, and drew up and adopted principles of doc
trine and practice ; constituting themselves, at the
same time, into a regularly organized association,
under the name of the " BretJiren and Sisters of
the Law of Ohrist." Subsequently this name was
changed to the simpler one of "Brethren ;" and at
a later period the title of " Unitas Fratrum," or

24 THE MORAVIAN MANUAL.
" Unity of the Brethren," was adopted. Twenty-
eight elders were chosen, some living on the estate of
Lititz, but the most of them in other parts of Bohe
mia ; who directed the association, and whom. its
members were to obey as those having the rule over
them. Such was the first organization of the Mora
vian United Brethren's Church, four hundred and
two years ago. The details of the event are wanting,
because the Brethren intentionally concealed them
at the time. The first of March is observed as the
anniversary of the founding of the church ; but there
is no authority for supposing that the organization
took place on that day. It is known for certain,
however, that it was in the year 1457.
After this event, the Brethren lived in their retreat
for some years, growing in grace and in the know
ledge of the Scriptures. But in the year 1461, their
numbers having greatly increased, and the events of
1457 becoming known, a fierce persecution broke
out ; and the foundations of the young church were
bathed in the blood of many martyrs, who died re
joicing in Christ, like Hus before them. This was
the first of a long series of oppressions which the
Brethren sufiered, and by which they were finally
overwhelmed. In the present case, however, the
rack and the stake only served to augment their
numbers. Hence it became necessary to effect a
still more complete organization. For this purpose a
Synod was held, in the year 1464, at Lhota, a village
on the estate adjoining the barony of Lititz. Seventy

THE ANCIENT CHURCH. 25
delegates assembled, and, in the first place, made the
question of a total and final separation from the na
tional church the subject of earnest deliberations.
Having unanimously resolved to effect a separation,
the Synod proceeded to elect from the twenty-eight
elders appointed in 145Y, three men to whom the
government of the church should be entrusted. The
choice fell upon Gregory, Procop, and John Klenowa.
These men were not priests, but lay-elders. The
ministerial functions were performed by Michael
Bradacius, and other pastors, who had originally be
longed to the Calixtine clergy, and been ordained by
Calixtine bishops. However, as the Brethren could
not hope to secure for the future a sufficiency of
regular ministers, by secession from the national
church, they convened another Synod, in the year
1467, again at Lhota, in order to take the important
matter of the ministry into consideration. After
much prayer, they left it to the decision of the Lord
by lot, whether they should establish a ministry of
their own ; and if so, who should be set apart as can
didates for ordination. They were guided in this use
of the lot, by the example of the apostles, when
choosing a successor to Judas Iscariot. The lot ap
proved the establishing of an independent ministry ;
and designated Matthias 6f Kunwalde, Thomas of
Przelautsch, and Elias of Krzizanow, as the candi
dates. But now another serious question arose. Who
should ordain these men ? The Synod believed that
in the times of the apostles, there had been no differ-

26 THE MORAVIAN MANUAL.
ence between a bishop and a priest or presbyter, and
that therefore the priests then present might at once
proceed to the ordination. But, on the other hand,
the assembled Brethren knew, that since a very early
age, probably before the death of St. John, the last
apostle, the church had commenced to make a dis
tinction ; and they were, above all, extremely solicit
ous to secure a ministry wliose validity the Calixtines
and Roman Catholics would be compelled to acknow
ledge. Hence they resolved to seek the episcopal
succession. Now there were dwelling, in those days,
on the confines of Bohemia and Austria, a colony of
Waldenses. These, so the Synod was informed, had
secured. the regular episcopal succession; and their
chief bishop, at that time, was Stephen. To him,
therefore, the Synod sent a deputation, consisting of
three priests or presbyters, namely, Michael Brada
cius, a priest of the Roman Catholic, and a priest of
the Waldensian Church, whose names have not been
preserved — with instructions to lay before him a
statement of what the Brethren had done, and to
inquire into the validity of the Waldensian episco
pate. Stephen received the deputies with great kind
ness, assembled his assistant bishops, and entered
into a minute account of the episcopate which they
had. The deputies, being fully satisfied, requested
to be consecrated bishops, which request Stephen^ and
his assistants fulfilled, in a solemn convocation of the
Waldensian Church. The new bishops immediately
returned to the barony of Lititz, where another Synod

THE ANCIENT CHURCH. 27
was convened, at which they set apart for the work
of the ministry, by the laying on of hands, the three
candidates previously appointed; consecrating Mat
thias a bishop, and ordaining Thomas and Elias pres
byters. Thereupon a new form of church government
was instituted. It consisted of a board or college of
ten elders, some of whom were presbyters, and others
laymen, at the head of which stood the four bishops,
and at their head again Bishop Michael, who was the
primate. This form of episcopal government, with
slight modifications, remained until the end of the
Ancient Church.
Thus was the Church of the Brethren, after ten
years of gradual development, fully organized and
established. In 1457, the foundation was laid, even
that of the apostles and prophets, Jesus Christ him
self being the chief corner-stone; in 1467, the top-
stone was put upon the building, in accordance with
the directions given to the Brethren by the Lord
himself. John Hus, the great Reformer of the fif
teenth century, began the work ; Rokyzan, the Ca
lixtine bishop, without meaning to do so, furthered
it ; Peter Chelcicky, by his writings, gave it a more
positive aim ; Gregory, the patriarch of the Brethren,
carried it out ; and the Waldenses of Austria seem to
have been preserved, as a distinct organization, that
they might complete it ; having done which, this
colony of them passed away.*
* Soon after transferring the succession to the Brethren, Bishop
Stephen was burnt at the stake, as a heretic, at Vienna.

28 THE MORAVIAN MANUAL.
In the years which followed these events, the Bre
thren, in spite of the persecutions to which they were
subjected, increased numerically, and grew spiritually
unto an holy temple in the Lord. Particular atten
tion was paid to the discipline. It was their object
to present, in this respect, the character of an apos
tolic church. About the year 1500, they had more
than two hundred churches, in Bohemia and Mora
via ; were zealously engaged in preaching the gospel,
and diligently used the press for the furtherance of
evangelical truth ; had published a Bohemian version
of the Bible, several confessions of faith, and were
preparing a hymn-book and catechism. The most
distinguished man and writer among them, at this
time, was Bishop Luke, of Prague, who did much to
strengthen the church, in its doctrine and discipline ;
and their principal seats were Prerau, in Moravia,
Jungbunzlau and Leitomischl, in Bohemia. At the
latter places there were church printing establish
ments. From all this it appears, that the work which
began sixty years before Luther nailed his theses to
the door of the Wittenberg cathedral, had prospered
greatly at the opening of the century in which he
was to take his place on the stage of history; and
assumed an importance, when he was yet unknown,
which will ever award to the Brethren the title of
Reformers hefore the Reformation. As such Luther
himself acknowledged them, after he had become ac
quainted with their principles. And although there
were points, especially in the discipline, in reference

THE ANCIENT CHURCH. 29
which he and the Brethren could not agree ; never
theless the relation between them, with some inter
ruptions, was a friendly one. The Brethren sent
several deputations to him ; and he published their
Seventh Confession of Faith, with a preface of his
own, at Wittenberg. Still more cordial was the con
nection between the church and some of the other
Reformers of the sixteenth century, especially Bucer
and Calvin. That the Brethren were benefited by
their intercourse with these leaders of the general
Reformation, especially in a doctrinal point of view,
admits of no doubt. But the latter, on their part,
learnt many a lesson from the discipline of the
Unitas, as Bucer, in particular, joyfully acknow
ledged. Soon after Luther's death, the Smalcaldic war
broke out, between the Catholics and Protestants.
The Bohemians having refused to take part in it,
Ferdinand, their king, brother of the Emperor
Charles V., came to Prague, to wreak his vengeance
upon the people ; and as self-policy forbade him to
molest the Calixtines, he began to persecute the
Brethren. In 1548, a decree was promulgated, com
manding all persons living on royal estates to join
either the Calixtine or Romish Church, or to leave
the country within forty-two days. A large number
of the members of the Brethren's Church, residing
on such estates, emigrated, in consequence, and took
their way to Prussia. Meanwhile the Brethren had
extended their operations to Poland. George Israel,

30 THE MORAVIAN MANUAL.
the patriarch of the Unitas in that country, labored
with great success ; so that in a period of less than
six years, about forty churches were established
among a people who had almost exclusively been
Roman Catholics. These churches were strength
ened afterwards, by the arrival of the Brethren who
had gone to Prussia ; for being oppressed there most
shamefully by bigoted Lutherans, they sought refuge
in Poland. In this way the Unitas Fratrum extend
ed more and more, and gradually came to consist of
three confederated provinces — the Bohemian, Mora
vian and Polish. These provinces had bishops and
synods of their own, but remained closely united as
one church, and together held general synods. The
first synod of this kind took place in 1557, the cen
tennial year of the existence of the church, and was
convened at Slecza, in Moravia. Seven years later
the outward prosperity of the Brethren in Bohemia
and Moravia increased greatly ; for in common with
the other Protestants of these countries, they enjoyed
the favor of the liberal monarch who ascended the
throne at that time, under the title of Maximilian II.
In connection with the Lutherans and Reformed,
they formed an Evangelical Church Union, whose
united influence gave them rest and peace.- Hence
their cause prospered very much, in some respects.
They increased more and more, and numbered many
of the noblest and most influential families of Bohe
mia and Moravia among their members ; they esta
blished theological seminaries and developed their

THE ANCIENT CHURCH. 31
ecclesiastical resources in many other particulars,
publishing amongst the rest, the celebrated Bohe
mian Bible of Cralitz, translated from the original,
by their bishops, after a labor of fifteen years, and
printed in six folio volumes. At the same time,
however, their spiritual welfare suffered ; and their
discipline was relaxed. In the year 1609, the Em
peror Rudolph II. was constrained to establish per
manently the liberties which the evangelical party
had enjoyed under Maximilian, by the promulgation
of his well-known "letters of majesty." And so the
Unitas Fratrum, which had been founded in great
humility, became a legally acknowledged church of
the land ; held as its own Bethlehem's chapel at
Prague, where Hus, its original apostle, had pro
claimed the gospel ; and had a bishop associated with
the administrator of the Evangelical Consistory. But
from this pinnacle of outward prosperity, the church
of the Brethren, in the inscrutable providence of
God, was to fall into the depths of adversity, in com
mon with the other Protestant denominations of the
country. Rudolph was succeeded by Matthias ; and in the
event of his death, Ferdinand of Tyrol, the personifi
cation of Romish bigotry, would be king. Hence the
evangelical party determined to set him aside, and in
1619, when Matthias died, elected Frederick of the
Palatinate, a Protestant prince, to the throne of
Bohemia. But Ferdinand completely overthrew his
power, the very next year. Having done this, he set

32 THE MORAVIAN MANUAL.
as the great purpose of his life, the total and perma
nent extinction of evangelical truth in Bohemia and
Moravia. By his directions, an Anti-Reformation
was undertaken,* of which Jesuits and Capuchins
were the heralds, and imperial dragoons the cham
pions. It began, in 1621, at Prague, with the execu
tion of twenty-seven noblemen, several of whom were
members of the Brethren's Church ; and in the
course of the next six years, was carried into every
part of the two countries. The fundamental princi
ple of this Anti-Reformation was : " Abjure evangel
ical faith, or leave the country." More than thirty
thousand Bohemians and Moravians emigrated. The
sanctuaries of the Brethren, of the Lutherans and of
the Reformed, were closed ; their congregations scat
tered, and as sheep without a shepherd, wandered
from place to place ; the evangelical party in Mora
via and Bohemia ceased to exist. And ever since
that time, these countries have remained among the
darkest of Romish lands. When the year 1627 dawn
ed, the Moravian-Bohemian branch of the Unitas
Fratrum was no more. The Polish branch continued
for a period longer. But being deprived of the
strength of the main stem, it was gradually grafted
upon the Reformed Church of Poland, and in the
next decades grew to be one with it. This came to
* We take pleasure in referring the reader to Dr. Pescheck's
interesting work, " Reformation and Anti-Reformation in Bohe
mia," published in London, or to the original, "Pescheck's Geseh
ichte der Gegenreformation in Boehmen," Leipzig, 1850.

THE HIDDEN SEED. 33
pass the more readily, because the Brethren had
always been actuated by a sincere spirit of union, in
their intercourse with other evangelical Christians;
and as early as 1570, had succeeded in effecting a
visible manifestation of this spirit — a kind of "Evan
gelical Alliance" — at the celebrated Synod of Sendo-
mir, in Poland; a convention composed of represent
atives of the Unitas Fratrum, of the Lutheran and
the Reformed Churches, which unitedly issued the
Consensus Sendomiriensis.
And so the enemies of the venerable Unitas,
founded a century and three-quarters of a century
before, had to all appearances accomplished a final
triumph. But in reality the victory was only a tem
porary one. The church was cast down, not de
stroyed. A Hidden Seed remained.
SECTION II. — TUB HIDDEN SEED.
FBOM 1C27 TO 1722.
The history of the Hidden Seed, from which the
Renewed Moravian Brethren's Church has sprung,
belongs to the mysterious ways in which God moves
" His wonders to perform," and is a glorious fulfil
ment of Plis prediction, that against His church the
gates of hell shall not prevail. It sets forth the faith
and hopes of a man of God, who may be called the
Jeremiah of the Ancient Church, and the John the
Baptist of the Renewed, and what he did in the
strength of that faith and by the elevating power of

34 THE MORAVIAN MANUAL.
those hopes ; and it brings to our notice the tradi
tions and principles of old, as preserved for ninety-four
years among the descendants of the Brethren, in
single families, which were in spiritual bondage, but
like the Jewish exiles in Babylon, could not forget
their Jerusalem.
John Amos Comenius (born March 28th, 1592,- in
Moravia,) was the man whom God had appointed to pre
pare the way for the renewal of the church. The seed
which fell from the tree planted by Gregory and his
coadjutors, in the middle of the fifteenth century, nur
tured and pruned hj Luke of Prague and his brother
bishops in the beginning of the sixteenth, and then
cut down by the ruthless hand of persecution, in the
second quarter of the seventeenth, was fostered with
great care by Comenius, and watered with many
tears, until, in the providence of God, Zinzendorf
re-planted it in a new soil, in the eighteenth century,
where it took root, and has now grown up a second
tree, whose branches extend to the far parts of the ,
earth. Comenius, after having studied at a German uni
versity, was appointed, in 1616, Rector of the Breth
ren's seminary, and pastor of the church at Prerau,
in Moravia. Two years later he filled the same offices
at Fulneck, until this place was destroyed by Spanish
soldiers. In the year 1627, in company with a number
of his brethren, he proceeded to Lissa, in Poland.
On their way thither, having reached the summit of
the mountain-ridge which separates Silesia and Bo-

THE HIDDEN SEED. 85
hemia, they fell down upon their knees, and Comenius
prayed most fervently, with strong cries and tears,
that God would not take his Word entirely away
from Bohemia and Moravia, but preserve unto him
self a seed in these countries. From that day a pro
phetical anticipation of the renewal of the Brethren's
Church, filled his soul. In the year 1632, a Synod,
composed of fugitive ministers and members of the
Moravian-Bohemian branch of the Unity, was held at
Lissa, on which occasion Comenius was consecrated
bishop of that branch of the church. The hopes of
the scattered Brethren, at this time, were high, that
the Protestant arms would prove victorious in the
thirty years war, which was raging; and that the
restoration of the church in the countries from which
it had been uprooted, would soon be accomplished.
In this expectation, however, Comenius and his
brethren were mistaken. The peace of Westphalia
was concluded in 1648, but Bohemia and Moravia
continued wholly in the power of Rome ; and the
fruits of the Reformation before the Reformation com
menced by Hus, had, indeed, so far as these countries
were concerned, effectually and permanently been
destroyed. And yet the prayer of Comenius did not
remain unfulfilled. There was a seed of righteous
ness hidden in his native land, and it should become
manifest in God's own time, but in a manner different
from what he anticipated. Meanwhile this servant of
the Lord had been visiting various parts of Germany,
Sweden and England, in the interests of the cause of

36 THE MORAVIAN MANUAL.
education, which engaged his warmest sympathy. He
returned to Lissa in the year 1648. Eight years
afterwards, when the town was destroyed by the Cos
sacks, he and the Brethren Avho had been living there,
left it finally. The latter were scattered over differ
ent countries. Comenius, after a short abode at
Frankfort on the Oder, proceeded to Amsterdam,
and remained there for the rest of his life, engaged
in literary labors. His writings were very numerous,
and some of them celebrated in their day ; for instance,
Janua Linguarum Reserata, (published in 1631,)
which was translated into twelve European and seve
ral Asiatic languages. In the year 1671, after having
acknowledged and bewailed the errors into which he
had fallen at one period of his life, in consequence of
his connection with persons who claimed to receive
revelations from God, this venerable servant of the
Most High, the last bishop of the Moravian-Bohemian
line, ended his eventful career in the seventy-ninth
year of his age, hoping still for the restoration of the
Unitas Fratrum. For this end he had never ceased
to work in all the countries which he had visited, and
especially during his long exile in Holland. The
most important and abiding results of these labors
may be summed up as follows : First, he repub
lished the discipline and church-order of the Brethren,
adding a history of the church and reflections of his
own, — the whole work bearing the title, Ratio Bisci-
plinse Ordinisque Ecclesiasiici in Uniiaie Fratrum
Bohemorum, and dedicated it to the Ohurch of Eng-

THE HIDDEN SEED. 37
land, to which he also solemnly commended the
Unity of the Brethren in the event of its renewal.
Again, he published a Catechism, containing the doc
trines of the church, and dedicated it " To all the
godly sheep of Christ, dispersed here and there,
especially to those of Fulneck, Gersdorf, Glandorf,
Klitte, Kunwalde, Stachewald, Seitendorf, and Zauch-
tenthal," villages of Moravia, where many Brethren
still dwelt, and from each of which, in the next
century, emigrants came to Herrnhut. And, finally,
he cared for the preservation- of the episcopate, and
in the year 1662 took measures for the consecration
of two new bishops, in hope against hope. These were
Nicholas Gertiphius, court-chaplain of the Duke
of Liegnitz, and Peter Jablonsky, pastor of a church
at Danzig. Through them the succession was carefully
preserved until the year 1735, when it was transferred
to the Renewed Church of the Brethren.
And now we pass to the history proper of the
Hidden Seed. It is soon told. The Anti-Reforma
tion in Bohemia and Moravia, under Ferdinand II.,
was at an end, the Brethren's Church extinct, and
these countries lay, in abject submission, at the feet
of Rome ; but in the very nature of the case, many
families had been forced into a mere outward con
formity to the Romish worship, without yielding the
convictions of their hearts. This was particularly so
among the members of the Unitas Fratrum who had
remained in their native land. They were true to
the doctrines of their fathers, in so far as they could

38 THE MORAVIAN MANUAL.
be, under the oppression of the Hierarchy ; they had
carefully concealed their bibles, hymn-books, and
other evangelical writings ; strengthened their faith
by these means, and often met, in secret, for mutual
edification, as the founders of the church had done
two centuries before. Occasionally they were visited
by exiled pastors, who administered the Lord's Supper
to them ; at other times they went on journeys to
Protestant countries, and received the sacrament
there. All this was done with the utmost secrecy ;
and if any were discovered by the Romish priests
engaged in such devotions, they were severely pun
ished. For a series of years, this state of affairs
continued. Towards the close of the seventeenth
century, when a new generation had grown up, the
light of evangelical truth was obscured among the
descendants of the Brethren ; still, the traditions and
principles of former days remained in single families,
especially in Moravia, and the Unitas Fratrum, was
never entirely forgotten. There were, in particular,
individual men of God, — aged fathers of the invisible
church, — who kept up the connection between the
present and the past, and looked with longing eyes
into the future. Among these, Martin Schneider, of
Zauchtenthal, and after him, his grandson, Samuel
Schneider, deserve to be mentioned, — both of whom
were preachers of righteousness in their families and
among their neighbors, and ceased not to exhort to
repentance, and to encourage the hope of a resusci
tation of the Church of the. Brethren. No less dis-

THE HIDDEN SEED. 39
tinguished, in this respect, was George Jaeschke, of
Sehlen. Born 1624, in the midst of the oppressions
of the Anti-Reformation, by which the Unitas Frat
rum was overwhelmed, trained up with pious
solicitude in the ways of the Lord, and taught to
love the principles of evangelical truth, he lived for
more than four-score years, from the beginning almost
to the end of the period of the Hidden Seed, doing
what he eould to perpetuate the memory of the fathers,
and keep alive their faith. This man had five grand
sons, of the family of the Neissers, and a young son,
Michael by name, born to him in his extreme old age.
In the year 1707, feeling his departure to be at hand,
he called his son and grandsons around his bed, laid
upon them his blessing, commending Michael to the
particular care of the latter ; and then, full of faith,
which seemed to catch something of the spirit of
prophecy, as he drew near the land of sight, declared
it to be his firm conviction that the time for a renewal
of the Brethren's Church was close at hand ; exhort
ing them not to hesitate to make any sacrifices in view
of this event, even if it should be to forsake their
homes and native country. And so he died. But,
however bright the anticipations of this patriarch
were, they seemed destined not to be fulfilled ; for
when he was no more, and when the Schneiders and
other fathers were gone, the meetings for edification
which they had held, were gradually given up, or
restricted to family worship. The reading of evan
gelical books, the singing of Brethren's hymns, and

40 THE MORAVIAN MANUAL.
Other similar exercises, were, indeed, continued by
their descendants, but as meritorious works, in which,
together with the rejection of Romish superstitions,
they sought the essence of evangelical piety, instead
of cultivating repentance, faith and holiness. Hu
manly speaking, therefore, the Hidden Seed seemed
on the point of perishing forever ; and the prospect of
a resuscitation of the Unitas Fratrum farther off
than at any previous period. But this was God's
time. Fifteen years after the aged Jaeschke had been
gathered to his fathers, his dying anticipations, and
the prayer of Comenius before him, uttered on the
mountain-top, began to be fulfilled. The days came
for the re-planting of the Hidden Seed. The history
of the Renewed Brethren's Church opens.
SECTION III. — THE RENEWED CHURCH.
PROM 1722 TO 1859.
The renewal of the church was not a work of man,
but of God. No well devised plan, no fixed purpose,
except to glorify His name, actuated the agents
whom He employed. They were led by a way they
knew not, step by step, even as tbe founders of the
Ancient Unitas had been, until the worltwas accom
plished, and the old principles rejuvenated by the
infusion of new life from the Evangelical Church of
Germany, beat with great throbs in a new body
ecclesiastic, and were felt in distant countries, and
among heathen tribes.
A glance at the preparations made in Germany for

THE RENEWED CHURCH. 41
the renewal of the church, unknowingly to those
engaged in them, will first be necessary.
In the second half of the seventeenth century, God
called a man to the service of the Evangelical Church
of Germany, who built with great zeal upon the foun
dation laid by the Reformers, and accomplished a
work which they did not live long enough to perform.
His name was Philip Jacob Spener, born in 1635, died
in 1705. He recognized the importance of awakening
more spirituality among Christians, and directed all
his efforts to this end ; upholding, in particular, the
idea of what he called ecclesiolae in ecclesia — little
churches within the church — composed of converted
Christians, and having for their aim the furtherance
of personal piety, and the purifying and sanctifying
of the whole church. In the beginning of the
eighteenth century, there lived at Hennersdorf, an
estate of Upper Lusatia, in Saxony, a learned and
godly woman, the Baroness de Gersdorf, who had
adopted this idea of Spener, and carried it out in her
own immediate circle. On the 26th of May, her
daughter, who had married a Count of Zinzendorf,
gave birth to a son, who received the name of Nicho
las Lewis. His father, who filled a high office at the
Saxon court, died soon after, and his education was
committed to the care of his grandmother, who took
him to her estate, and procured for him a pious and
excellent instructor, named Edeling. Under these
influences, Zinzendorf grew up and learned to love
the Lord with his whole heart, from his earliest

42 THE MORAVIAN MANUAL.
infancy. After having made a covenant, which had
for its aim the spread of the gospel, with several
friends, particularly with Baron Frederick de Watte-
wille, while pursuing his studies at the University;
he purchased the estate of Berthelsdorf, on attaining
to his majority, in order to make it the centre from
which to extend his operations on behalf of Christ's
cause. In what particular manner these operations
should be carried on, he, as yet, knew not. In the
year 1722, Andrew Rothe, a devoted young clergy
man, became the parish-minister of this estate, by
the vocation of Zinzendorf. A few months later, the
Count married Erdmuth Dorothea, Countess of Reuss,
a true handmaid of Jesus, who was ready to second
all her husband's efforts for the furtherance of the
kingdom of God. At that time there lived in the
town of Goerlitz, about a half day's journey from
Berthelsdorf, a faithful minister of Christ, Schaeffer
by name, united with Zinzendorf in the closest bonds
of friendship, and sharing his desire to promote the
cause of the Lord ; and an humble mechanic, called
Christian David, a native of Moravia, once a bigoted
Romanist, now, after many outward trials and inward
agonies, brought to a full knowledge of the truth as it is
in Jesus, mainly through Schaeffer's instrumentality.
These were the agents by whom the Lord God was
about to renew the days of the Brethren as of old ;
and such the preparations which had been going on
for the resuscitation of their church.
Christian David had "faith which worketh by

THE RENEWED CHURCH. 43
love." Himself rejoicing in the Lord, he longed to
make others the partakers of his joy. And so, in
the years from 1717 to 1722, he undertook several
journeys into Moravia, visiting the former seats of
the Brethren, and preaching Christ Jesus and Him
Crucified. An awakening took place, in consequence,
among those who were evangelically predisposed, and
especially in the families descended from the Breth
ren. Some of these expressed a strong desire to
seek a home elsewhere, that they might enjoy liberty
of conscience. Christian David came and went
several times, without finding for them such a home.
But as often as he returned to Goerlitz, he spoke of
their wishes. Schaeffer became interested in the
case, and reported it to Rothe ; Rothe mentioned it
to Zinzendorf, and Zinzendorf sent for Christian
David. The result of the conversation between them
was an invitation to the awakened, on the part of the
former, to come to Berthelsdorf, where they should
find a retreat until they could secure a better place
of abode. This was in 1722. On Whit-Monday of
that year. Christian David suddenly re-appeared
among his friends in Moravia, when they had given
up the hope of ever seeing him again, and brought
them the message of the Count. Thereupon two of the
grandsons of the patriarch Jaeschke, Jacob and August
in Neisser, immediately determined to emigrate. On
Wednesday, the 27th day of May, at 10 o'clock at
night, these two men, their wives and four children,
a young girl who was a relative of the family, and

44 THE MORAVIAN MANUAL.
Michael Jaeschke, whom their grandfather had so
earnestly commended to their care in the event of an
emigration — ten souls in all — left house and home
for Christ's sake, and led by Christian David, safely
crossed the frontier. By way of Goerlitz, where
Schaeffer welcomed and greatly encouraged them,
they arrived at Berthelsdorf on the eighth of June.
Nine days later, this little company assembled- in a
wood of the estate, bordering on the high-road from
Loebau to Zittau, in order to begin the erection of a
house. The spot was a dreary wilderness, but Chris
tian David, full of faith, struck his axe into a tree
and exclaimed, " Here the sparrow hath found a
house, and the swallow a nest for hersejf, where she
may lay her young, even thine altars, 0 Lord of
Hosts, my King and my God." (Ps. 84: 3.) Such
was the beginning of Herrnhut, the mother-church of
the Renewed Unitas Fratrum.
In the month of November of the same year, the
house was dedicated in a solemn manner ; on which
occasion Christian David declared it to be his convic
tion, that a city of God would there arise, whose light
would shine far and wide. All these- events took
place under the direction of Count Zinzendorf's
steward, Heiz by name, a man of faith and of God.
The Count himself was absent, having accepted a post
at the Saxon court, contrary to his own inclinations,
but in obedience to the will of his family. In the
month of December, when on his way to Hennersdorf,
with his young bride and his friend, Baron de Watte-

THE RENEWED CHURCH. 45
wille, as the carriage passed the spot where B[errnhut
now stanSs, he' saw a new house erected near the
road. On inquiring of his servants, he learned that
the immigrants from Moravia lived there. Zin
zendorf alighted from the carriage, and entered the
humble abode. That was the first meeting between
the Moravian Brethren and the man whom God had
ordained to be the chief agent in the renewal of their
ancient church.
At that time, however, the Count had no idea of
such a thing. He had merely given shelter to a few
homeless wanderers. His plan was,, without any
reference to them, to form on his estate an ecclesiola
in ecclesia, of which he, Wattewille, Rothe, and
Schaeffer, should be the leaders, and through this
association to work for the spread of the gospel.
And this purpose he pursued for a time, paying but
little attention to the immigrants. But his thoughts
were not God's thoughts. The number of Moravian
Brethren increased rapidly, for Christian David
repeatedly visited his native country, and family after
family followed him to Saxony. By and by, awakened
persons from Germany were attracted to Herrnhut,
and in the short period of five years, a colony was
gathered on Zinzendorf's estate, numbering upwards
of three hundred souls.
Meanwhile the Adversary had not been idle. Dis
sensions broke out among them. The Moravians
insisted on introducing the ancient discipline of their
fathers; those not from Moravia knew nothing of it.
3*

46 THE MORAVIAN MANUAL.
In points of doctrine too, there was much dispute.
This state of affairs continued for two years. But in
1727, Zinzendorf, who had made the colony the sub
ject of his daily prayers, came to Herrnhut for the
purpose of effecting a change for the better. Several
of the leading brethren were. called together, and with
their assistance, he drew up statutes, based upon the
ancient discipline of the Brethren, so far as this was
known. These statutes were solemnly -adopted on
May 12th, and the inhabitants of Herrnhut pledged
themselves to observe them. In this way, peace and
harmony were restored. Soon after, Zinzendorf found,
in the library of Zittau, a copy of the Ratio Bisci-
plinse* of the Unitas Fratrum, published by Come
nius in the event of the renewal of the church;
translated the work, while on a journey, and brought
it to Herrnhut, to the great joy of the Moravians,
whose ancient discipline was now restored.
The events of the month of May were sealed by
God himself, on the occasion of a general celebration
of the Lord's Supper, in the parish church of Ber
thelsdorf, when the Brethren of Herrnhut were bap
tized with the Holy Ghost, in a most abundant
manner, and amid a general melting together of
hearts, covenanted before the Lord to be and remain
one in Him. This day (August 13th) was the spi
ritual birthday of the Renewed Brethren's Church,
and is commemorated as such.
* This copy is still to be seen at Zittau, together with the letter
of the Count, returning thanks for the loan of it.

THE RENEWED CHURCH. 47
The remainder of the history must be given very
briefly. The reader is referred to larger works on
the subject ; particularly to a translation of Croeger's
History. From that day on, the cause of the Brethren pros
pered greatly, in the face of much opposition and
persecution ; and the will of the Lord, that the An
cient Unitas Fratrum should be renewed, was mani
fested more and more plainly, in spite of Zinzendorf's
great reluctance to accept this idea; until the re
newal was consummated by the transfer of the epis
copate, which had been so wonderfully preserved, in
h»pe against hope, to the Brethren of Herrnhut. In
the year 1735, March 13th, David Nitschmann, a
Moravian immigrant, was consecrated the first bishop
of the Renewed Brethren's Church, by Daniel Ja
blonsky and Christian Sitkovius, the surviving bishops
of the ancient succession. The second bishop was
Count Zinzendorf himself, who had resigned his office
at the Saxon court, and, relinquishing all worldly
honors, given himself up entirely to' the ministry of
the gospel, and the service of the Brethren. Thus
the Renewed Brethren's Church was fully organized ;
and the faith and hopes of the venerable Comenius
were abundantly realized. In the course of the next
years, the church was recognized by the governments
of Prussia and Saxony, and by the parliament of
Great Britain, which also acknowledged the validity
of the episcopate. Concessions were afterwards
granted in all the countries of Europe, to which the
church spread.

48 THE MORAVIAN MANUAL.
Meanwhile the particular purpose for which the
Lord had brought about this renewal, was already
being carried out. It was the work of foreign mis
sions. In the year 1732, the first missionaries went
forth from Herrnhut, only one decade after its found
ing ; and since that time, this has been the field to
which the church has directed its chief attention,
and devoted its strength. Soon not only a Renewed
Church, but a second Unitas Fratrum, in the full
sense of the words, was established. Churches arose
in Great Britain, where the Brethren, in the provi
dence of God, exercised considerable influence upon
the founders of Methodism, and gave to them various
fundamental principles, which have since been fully
developed in the Methodist Church; and in North
America, where the conversion of the Indian tribes
engaged their zealous attention for many years, and
was crowned with great success. ¦ In this way three
provinces came into being, the Continental, British
and American ; corresponding to the Moravian, Bo
hemian and Polish, of the Ancient Church. A very
extensive home mission work, on the Continent of
Europe, was also commenced, which is known by the
name of the Diaspora. The fundamental principle
which guided Zinzendorf in all his operations on the
home fldd of the three provinces, even after the full
reorganization of the Ancient Church, was Sp^ner's
idea of a church within the church. To the realiza
tion of this, all the peculiar arrangements and regu
lations of the settlements of the Brethren tended.

THE RENEWED CHURCH. 49
Each settlement was not only a church, But a reli
gious community, governed by laws having for their
object a total separation from the sinful follies and
carnal lusts of the world. This served to keep the
church numerically small ; but also to foster the
spirit of missionary zeal, which constrained the Bre
thren to go to the most degraded nations of the
earth, and caused their congregations from among
the heathen to multiply greatly. At the same time,
the truth as it is in Jesus, the simple gospel of a
Crucifled Saviour, was preserved in the midst of the
settlements; and, as has well been observed by a
modern church-historian,* however little we agree
with some other of his views respecting the Brethren :
"In the era of infidelity, the Christ of the fathers
had a sanctuary at Herrnhut."
As long as Zinzendorf lived, the government of the
church, in a great measure, depended upon him.
Two of his most distinguished assistants were his
son-in-law. Baron John de Wattewille, and Augustus
Spangenberg, both bishops of the church. The merits
of the latter were particularly great, as the pioneer
of the church in America, and as a theologian. After
Zinzendorf's death, which took place in 1760, a more
positive ecclesiastical constitution was adopted. The
Synods received the supreme power ; and the execu
tive administration of the affairs of the church was
committed to an elective college or board of bishops
and ciders, which in 1769 took the title of the
~ Dr. Hase, in his Kircliengeschichte.

50 THE MORAVIAN MANUAL.
" Unity's Elders' Conference." Subordinate boards
were appointed for the superintendence of the Ame
rican and British Provinces. In the year 1822, the
Renewed Unitas Fratrum celebrated its centennial
anniversary. Since that period preparations for a
change in some of its principles silently began.
These preparations showed themselves particularly
in the American Province. The idea of a church
within the church, was relinquished more and more ;
the majority of the American congregations never
having been "settlements." In consequence the
necessity of provincial self-government was felt ; and
responded to, in some degree, by the General Synod
of 1848. It remained, however, for the General
Synod of 1857 to effect a complete remodeling of
the constitution. The three provinces are now inde
pendent in local and provincial concerns, but closely
confederated in all general principles of doctrine and
practice, and in the work of foreign missions. In the
same year in which these changes were accomplished,
the Moravian Brethren, on the first of March, cele
brated the fourth centennial anniversary of the first
organization of their church, on the barony of Lititz,
in 1457 ; and with humility, yet exceeding great joy,
in the United States, on the Continent of Europe,
in Great Britain, and in all their many mission
churches, covenanted anew with the God of their
fathers, to be His people, even as they had faith in
Him, that He would continue to be their God.

CHAPTER 11.
PRESENT CONDITION OP THE CHURCH.
The Moravian Brethren's Unity, at the present
time, is divided into three provinces : known as the
American, comprising the Moravian churches in the
United States ; the Continental, embracing those on
the Continent of Europe ; and the British, to which
those in Great Britain and Ireland belong. In this
chapter, an account of each province, together with
its enterprises, is given ; as also of the cause in which
the whole Unity is engaged.

SECTION I. — THE AMERICAN PROVINCE.
The American Province contains two districts, the
Northern and Southern. To the latter belong the
Moravian churches in North Carolina ; to the former,
all the rest in the United States. Each district has
a government of its own, consisting of a Synod and
Provincial Board ; but the closest union exists be
tween the two.
Formerly there were several church-settlements in
the American Province, but the peculiar ecclesias
tical polity which made them such, has been relin
quished, the towns have been thrown open to all who
may choose to settle in them, and the Moravian

52 THE MORAVIAN MANUAL.
churches of America, without exception, are now
ordinary churches, like those of other denominations.
The establishments known as Brethren's, Sisters',
and Widows' Houses, have likewise been given up.
The following are the churches of the American
Province :
Pennsylvania. — Bethlehem, in Northampton
County, formerly a church-settlement, now an in
corporated borough, the mother congregation of the
Brethren in America, begun in 1741, organized in
1742. It is the seat of the Provincial Board, of the
General Home Mission Board, of the Moravian Col
lege and Theological Seminary, and of a Church
Boarding School for young ladies. The Moravian
Book Store and Publication Office are also located
here. Nazareth, in Northampton County, formerly a
church-settlement, now an incorporated borough,
begun in 1744, organized in 1747, the seat of the
Moravian Classical Seminary and Boarding School
for boys. Schoeneck, in Northampton County, be
gun in 1757, organized in 1763. Emmaus, in Le
high County, begun in 1742, organized in 1747.
Hopedale, in Wayne County, begun in 1834, organ
ized in 1837. Philadelfhia, (church edifice at the
corner of Franklin and Wood streets,) begun in 1742,
organized in 1749. Litiz, in Lancaster County,
formerly a church-settlement, now an incorporated
borough, begun in 1743, organized in 1756, the seat
of a Church Boarding School for young ladies.
Lancaster City, begun in 1748, organized in 1750.

the AMERICAN PROVINCE. 53
York, in York County, begun in 1744, organized in
1755. Lebanon, in Lebanon County, organized in
1847. New York. — New York Oity, (church edifice on
Houston street, corner of Mott,) begun in 1742,
organized in 1748. Brooklyn, (church edifice corner
of Jay and Myrtle streets,) organized in 1854.
Staten Island, begun in 1747, organized in ,1763.
Camden, in Washington County, begun in 1830,
organized in 1834.
Maryland. — Graceham, in Frederick County,
begun in 1745, organized in 1758.
Ohio. — Gnadenhuetten, begun in 1797, organized
in 1799. Fry's Valley, organized in 1858. Sharon,
begun in 1810, organized in 18^7. Canal Bover,
begun in 1840, organized in 1842. All these
churches are in Tuscarwas County.
Indiana. — Hope, in Bartholomew County, begun
in 1825, organized in 1830.
Illinois. — West Salem, in Edward's County,
organized in 1844 ; divided into two churches, an
English and a German one, in 1858.
Wisconsin. — Watertown and Fhenzer, in Jeffer
son County, begun in 1853, organized in 1858.
North GA'KOhi'Sk.-^Salem, formerly a church-
settlement, now an incorporated borough, organized
in 1766, the seat of the Provincial Board of the
Southern District, and of a Church Boarding School
for young ladies. An African church is located
here. Bethabara, organized in 1753. Bethania,

64 the MORAVIAN MANUAL.
organized in 1760. Friedberg, organized in 1766.
Friedland, organized in 1780. Hope, organized in
1780. New Philadelphia, organized in 1846.
Mount Bethel, organized in 1851. Muddy Creek,
organized in 1856. All these churches are in
Davidson and Forsyth Counties.
Enterprises of the American Province.
A. The Home Mission. — This is the name given
to the work recently commenced by the church in
different parts of the United States, among such as
are destitute of the gospel privileges. It has re
spect chiefly, although not exclusively, to German
immigrants. The initiatory steps in the enterprise
were taken after the Provincial Synod of 1849, when
the Province had been put upon a more independent
footing. At the next Synod, in 1855, a regular
plan of operations was matured, and a General
Home Mission Board elected, composed of eight
members, besides the members of the Provincial
Elders' Conference. (See next chapter.) This
Board appoints the missionaries, and directs the
entire work. It is supported by voluntary contri
butions, collected through the agency of Homo
Mission Societies, of which there are a number in the
different churches of the Province. There is no
funded capital whatever at the disposal of the Board.
Some of the Societies maintain one or more mission
aries, without any assistance from the general treasury.

THE AMERICAN PROVINCE. 55
At the Provincial Synod of 1858, certain principles,
regulating the enterprise, were adopted, whereof
the following is an abstract, which will set forth the
nature of the work. (See Journal of Synod, page
108.) 1. The great object of our Moravian Home Mission is to
spread the gospel, and above all to win souls for Jesus, where-
ever He opens the door in our country, and to form societies
and congregations in full communion with the Moravian
Church. 2. The Home Mission Board is authorized to appoint a
Missionary for any Home Mission Society, which shall
provide, to the satisfaction of said Board, the necessary means
for the support of such Home Missionary.
3. Any number of persons may, with the written consent of
the Home Mission Board, and under such rules and regu
lations as said Board shall prescribe, organize themselves into
a " Moravian Home Missionary Congregation," the members
of which shall be considered members of the Brethren's
Church. 4. In case that a Home Mission Society deem it expedient
that their Missionary be removed, and another appointed in
his place, said society is expected to make application to this
end to the H. M. Board, in order that the proposed change in
the ministry may be made only after a thorough investigation
of the grievances complained of.
5. It is the duty of our Home Missionaries to organize their
stated hearers, as soon as may be, into associations for the
maintenance of worship according to the Moravian ritual, and
for the observance of Christian rules of order, as they may be
laid down by the " Home Mission Board."
6. Such association standing in connection with, and under
the auspices of our branch of the Moravian United Brethren's
Church, shall be called a " Moravian Home Mission Congre
gation," and the sacraments may be administered to its mem-

56 THE MORAVIAN MANUAL.
bers, if otherwise they possess the requisite qualifications for
a worthy participation in the same.
7. When such Home Mission Congregation, shall have been
completely organized, and its members fully instructed and
indoctrinated in the views and principles of our church, said
H. M. Congregation may be constituted a regular Brethren's
Church, in accordance with the requisitions laid down by the
General and Provincial Synods.
8. In all cases prior to the organization of a new Brethren's
ChuTch, a written application, signed by those who apply for
such organization, must be sent to the H. M. Board, who, if
they deem proper, shall proceed to organize the H. M. Con
gregation so applying, into a regular Moravian Church.
9. A Moravian Church gathered in the Home Mission field
shall not be entitled to representation in the Provincial Synods,
until it is able to maintain and support a minister out of its
resources ; provided, however, that two or more contiguous
churches, under the care of one minister, may unite in an
application to be represented in Synod, and such congregations
shall unitedly be entitled to one delegate.
10. All applications for admission into the class of churches
represented in Synod, shall be made in writing, through the
Home Mission Board, to the Synod itself, which is the only
body that shall have power to grant such admission.
11. No person shall be employed as a Missionary, unless he
shall be well acquainted with the doctrines, history, principles,
and discipline of the Brethren's Church, and shall have been
a member of the Church for at least one year preceding his
appointment. 12. When a Missionary shall have been ordained a Deacon,
and subsequently served at least six years, and shall have, in
the opinion of the Home Mission Board, approved himself a
worthy and faithful minister of Christ and the Brethren's
Church, he shall be entitled to all the privileges of other.
ministers of the Church, -including the right to sustentation,
and the education of his children, but shall not be entitled to

THE AMERICAN PROVINCE. 57
a vote in the Synod in his own right, until his congregation
shall have been fully organized and received as a Brethren's
Church. At the present time, there are fourteen missionaries
in the field, laboring at the following stations :
Norwich and Greenville, Connecticut, one district
and one missionary, commenced in 1857 ; Providence,
Rhode Island, one missionary, commenced in 1857 ;
New York Oity, one missionary, commenced in 1851 ;
Utica, Frankfort, Ilion, and Herkimer, New York,
one district and one missionary, commenced in 1864 ;
Philadelphia, Pa., Palmyra, Westfield, and Moores-
town, N. J., one district and one missionary, com
menced in 1849 ; Egg Harbor City, N. J., one
missionary, commenced in 1859 ; Wood's Prairie,
Illinois, one missionary, commenced in 1856 ; Olney,
Illinois, commenced in 1856 (vacant ;) Green Bay,
Bay Settlement, New Franke, Suamieo, and New Set
tlement, Wisconsin, one district and two missiona
ries, commenced in 1850 ; Ephraim, Fish Creek,
Sturgeon Bay, Fort Howard, Cooperstown, and
Mishicoit, Wisconsin, one district and one missionary,
commenced in 1853 ; Lakemills, North Salem, and
Newville, Wisconsin, one district and one missionary,
commenced in 1856 ; Ixonia, Wisconsin, one mission
ary, commenced in 1857 ; Ohaska, Tabhert, Holt-
meier, Chakopee, Henderson, Mi. Prairie, and La-
sour, Minnesota, one district and one missionary,
commenced in 1867 ; Coatesville, Indiana, one mission
ary, commenced in 1861. Besides these stations.

58 THE MORAVIAN MANUAL.
there are several missionaries at the present time
serving congregations not in connection with the
Moravian Church.
B. The Educational Enterprises. — The Ke-
newed Church of the Brethren began to direct its
attention, at an early day, to the cause of education,
and its labors, in this respect, have been ' eminently
blessed by God. Thousands not belonging to the com
munion of the church, have received their education
in its Boarding Schools, which, in all the Provinces,
enjoy great celebrity and a large patronage.
The educational institutions of the American
Province, are the followii^g :
1. The Moravian College and Theological Semi
nary. — This institution was founded in the year 1807,
on a small scale, at Nazareth, Pa., but given up again
after a time. In 1820, it was re-organized, and in
1838 removed to Bethlehem, where it remained until
1860, when it was once more transferred to Nazareth.
The Synod of 1858 entirely remodeled the -plan of
the institution and enlarged it, ordering its removal
to Bethlehem again, where it is now located, in an
extensive edifice purchased for the purpose. There
are three regular Professors, and the services of min
isters at Bethlehem, in case of necessity, are secured
as assistants. The institution is endowed to some
extent ; twenty thousand dollars of the endowjuent,
constituting a^special fund, with the interest of which
such young men are educated as desire to serve the
church, but have not passed through the preparatory

THE AMERICAN PROVINCE. 59
course at Nazareth Hall, and for whose education no
other provisions have been made by the church.
The expenses of the establishment not covered by
the endowment, are paid from the general " Sustenta
tion Fund" (see next chapter) of the Northern Dis
trict, to which is added an annual contribution from
the Southern.
2. Nazareth Hall, located at Nazareth, Pa.,
founded in 1785. This institution is the Classical
School, preparatory to the College, and, at the same
time, a Boarding School for boys generally, at which
upwards of fifteen hundred boys have been educated,
from all parts of the United States and the West
Indies. The sons of Moravian ministers receive
their education here, at the expense of the church,
for a period of four' years. The teachers, for the
most part, are candidates for the ministry, who enter
the school after having finished their studies in the
Theological Seminary. The average number of
boarders annually, is ninety.
3. Bethlehem Female Seminary, located at Bethle
hem, founded in 1786 ; a flourishing Boarding School
for young ladies, at which more than three thousand
five hundred, from every part of the country, have
been educated. The average number of boarders
annually, is one hundred and seventy.
4. Linden Hall, located at Litiz, Pa., founded in
1794 ; a Boarding School for young ladies, at which
nearly two thousand tw'O hundred have been edu
cated. The average number of scholars annually.

60 THE MORAVIAN MANUAL.
including those from the town, is one hundred and
forty-five.
¦ 5. Salem Female Academy, located at Salem, N.
C, founded in 1802 ; a Boarding School for young
ladies, celebrated throughout the Southern States,
and the largest Boarding School of the church in any
part of the Unity. More than three thousand seven
hundred young ladies have received their education
at this institution, not including those from the town
of Salem. The average number of boarders annually
is two hundred and twenty. Besides these Boarding
Schools, there are several excellent Parochial Schools
in the Province, among which that of the church at
Bethlehem deserves to be mentioned. It is under
the charge of a separate Principal, has eight teachers
and about two hundred and twenty pupils.
C. PUBLCATIONS OE THE PROVINCE. — The Mora
vian Book Store and Publication office, are located at
Bethlehem. Periodical publications are : The Mora
vian, a weekly paper; the Bruederblatt, a monthly mag
azine in the German language ; the Text Book, a col
lection of two Scripture passages, one from the Old
and the other from the New Testament, each with a
corresponding verse from the Hymn Book for every
day in the year. This annual, which has appeared
without interruption since the year 1731, is published
in all the Provinces of the Unity, and prepared by
the Unity's Elders' Conference. The most distant
mission stations receive it. It appears in the German,
English, French, Swedish, Esquimaux, and Negro-

THE CONTINENTAL PROVINCE. 61
English (used in Surinam, S. A.) languages, and has
worked out great good within the church, and among
thousands belonging to other communions.
SECTION II. — THE CONTINENTAL PROVINCE.
The churches of the Continental Province, with
the exception of three, are Moravian Settlements,
and still hold to the regulations and have the institu
tions constituting them such. These regulations are
of two kinds, — internal and external.
1. Internal Regulations. — Each church is divided,
with reference to the station, sex or age of the mem
bers, into distinct classes, called choirs; namely,
those of the married people, the widowers, the
widows, the unmarried brethren, the unmarried sis
ters, the youths-, the maidens, and the children. The
design of this division is to bring home to every
station in life the duties and obligations incumbent
upon the same, according to the Holy Scriptures, and
thus to facilitate their fulfilment. Each choir is com
mitted to the supervision of one or more elders of its
own sex, who care for its spiritual welfare, and watch
over the strict observance of the established disci
pline. These regulations gave to Wesley the idea of
the classes, into which the churches of the Methodist
denomination are divided. In the British Province,
and in a number of the churches of the American,
the choirs, to some extent, are kept up. However,
in the case of the latter, there are no special super-

62 THE MORAVIAN MANUAL.
intendents, other than the pastors of the churches,
who, annually, on the festival days of the choirs,
hold services particularly intended for their instruc
tion and edification.
2. External Regulations. — ^^The members of the
Continental churches live together, in towns and vil
lages, which are exclusively Moravian ; or occupy
distinct quarters of larger towns. None but members
are allowed to hold real estate, although others may
lease houses ; which is very generally done. In
every settlement there is a public inn, and one or
more mercantile establishments, or trades, belonging
to the church, the profits of which go to its support.
This arrangement does not exclude private enter
prises and trades, of which there are many. The
settlements are governed by a council called the
" College of Overseers," elected by the adult male
members of the church. At the head of the council
stands a deacon, who bears the title of " Warden,"
and is its executive officer. On business of import
ance, a general meeting of all the adult male mem
bers is convened. The purpose of this exclusive
system is to keep out of the congregation, as much
as possible, the follies and sins of the world, and to
promote sober, righteous and holy living. By the
blessing of God, this has been accomplished, in a
great degree.
3. The Institutions. — The peculiar institutions be
longing to a settlement, are the Brethren's, Sisters',
and Widows' Houses. In a Brethren's House, un-

THE CONTINENTAL PROVINCE. G3
married men live together, and carry on various
trades and professions, the profits of which are ap
plied to the support of the establishment, and of the
church in general. In a Sisters' House, unmarried
women dwell together, and engage in different kinds
of female work. In each House there is a common
refectory and dormitory; and a prayer-hall, where
daily religious services are held. There is nothing
monastic in the principles underlying these establish
ments, or in the regulations by which they are go
verned. The inmates, who are almost invariably
such as have no other homes, stay in the Houses
altogether at their own option ; are enabled to gain
an honest and decent livelihood, which in European
countries, with their overstocked population, is a
matter of great moment ; and enjoy the advantage
of particular religious instructions. Nor is this all.
These establishments are training-schools, for many
of those whom God calls to the work of Foreign Mis
sions. A large number of the Moravian missionaries,
and missionaries' wives, now laboring among heathen
nations, in different parts of the world, went forth
from the Brethren's and Sisters' Houses of the Con
tinental Province. A Widows' House is a home
for indigent or other widows ; and supplies the in
mates with all the comforts which they need, at very
moderate charges, enabling even the poorest to live
in a respectable manner.
Each House has a spiritual and temporal superin
tendent. The former cares for the religious welfare

64 THE MORAVIAN MANUAL.
of the inmates, and of the whole choir to which they
belong ; the latter directs the financial concerns.
Superintendents of the Sisters' and Widows' Houses
are always females.
The spiritual government of a Moravian Conti
nental church, is entrusted to a Board consisting of
the ordained ministers, in the service of that church,
or of its Boarding Schools, the Warden, and the Su
perintendents of the several Jiouses described above.
This Board is called the Elders' Conference. At its
head stands the senior pastor of the church.
The churches of the Continental Province are the
following :
Saxony. — Herrnhut, in Upper Lusatia, the mother
congregation of the Renewed Moravian Church, be
gun in 1722. It lies on the estate of Berthelsdorf,
formerly the property of Count Zinzendorf, now be
longing to the Continental Province. About three-
quarters of a mile from Herrnhut is the village of
Berthelsdorf, where the Unity's Elders' Conference
has its seat. The members, with their families, live
partly in the castle, once the residence of Zinzendorf,
and partly in two large mansions that have been
erected near it. In the castle is the Conference-
Room, where the Board meets, and aside of it a
prayer-hall, in which the members and their families
gather for daily worship. Kleinwelke, begun in
1751, in Upper Lusatia. Here the schools for the
education of the children of the missionaries of the
church are located.

THE CONTINENTAL PROVINCE. 65
Prussia. — Niesky, in Upper Lusatia, begun in
1742. This is the seat of the College of the Con
tinental Province. ' Gnadau, in the county of Barby,
begun in 1747. Gnadenfrei, in the principality of
Schweidnitz, begun in 1743. Gnadenberg, in the prin
cipality of Jauer, begun in 1743. Neusalz, in the prin
cipality of Glogau, begun in 1744. This settlement
constitutes a distinct quarter of the town of Neusalz, on
the Oder ; the members living together in that quarter,
as in other settlements. Gnadenfeld, in the princi
pality of Oppeln, begun in 1780. This is the seat of
the Continental Theological Seminary. All these
churches, with the exception of Niesky, are in the
Province of Silesia. Neuwied, on the Rhine, begun
in 1750. The settlement comprises a distinct quarter
of the town, as at Neusalz. Berlin, begun in 1744.
This is not a settlement, but an ordinary city congre
gation. Rixdorf, begun in 1766, three miles from
Berlin. A country congregation, and no settlement.
Hanover. — Norden, in East Friesland, begun in
1743. This is a small country congregation.
Grand Duchy oe Baden. — Koenigsfeld, begun^in
1807. Duchy op Saxb-Gotha. — Neudientendorf, near
Erfurt, begun in 1753.
Principality oe Rbuss-Schleitz. — Ebersdorf,
begun in 1746.
Denmark. — Ohristiansfeld, in the duchy of Sles-
wick, begun in 1772.
Holland. — Zeist, near Utrecht, begun in 1746.

66 THE MORAVIAN MANUAL.
Harlem, new church built in 1841. A city congre
gation. ^
Russia. — Sarepta, on the Wolga, near Zarizyn,
begun in 1765.
Enterprises of the Continental Province.
A. The Diaspora. — This is one of the most inter
esting works of which modern church-history knows.
It is a mission among the state churches of the Con
tinent of Europe, having their evangelization for its
object, without thereby severing the ecclesiastical
connection of their members. About one hundred
and twenty missionaries are engaged in this work,
at present. Each missionary has a district, in which
he labors. It is his duty to visit from house to
house, and to hold meetings for prayer and exhorta
tion, at stated times. The persons visited are di
vided into two classes. The first, coniprises "the
Brethren and Sisters of the Diaspora," in general;
that is, suchi as receive the visits of the missionary
and attend his ordinary meetings. The second com
prehends the "Societies of the Brethren." These
consist of persons who desire to maintain a closer
fellowship with the Moravian Church, and are formed
into Societies, governed by certain rules, and presided
over by the missionary. For the members of these
Societies all tho religious services peculiar to the
Moravian Church on the Continent, are held; but
the missionary never administers . the sacraments.
These the members of the Societies receive in the

the continental province. 67
state churches, to which they continue to belong ;
and in which they also attend on the regular minis
trations of the Word. In this manner, Spener's idea
of little churches within the church, has been very
extensively realized.
The name given to this circle of awakened souls,
scattered throughout the Protestant Churches of
Europe, is the "Diaspora of the Brethren' s Ohurch."
It came into use in the year 1750, and is taken from
1 Pet. i. 1, according to the original Greek: "Peter,
an apostle of Jesus Christ, to the elect strangers of
the Diaspora of Pontus," &c., that is, "living scat
tered throughout Pontus," &c.
The mode of conducting the work is the same, as
to principles, in all the countries of Europe to which
it has extended, but varies in its details according to
the ecclesiastical peculiarities of the state in which it
is going on; In some cases, the missionary resides ¦
permanently in his district ; in others he visits there
statedly, from neighboring Moravian churches. Many
districts have regular chapels, or prayer-halls, for
religious services ; in others, these are held in private
houses. The enterprise is supported chiefly by the
contributions of the Society-members themselves,
aided by grants made from the funds of the Conti
nental Province.
At the present time, the Diaspora embraces the
following provinces of various countries on the Conti
nent:
I. Germany. — Upper Lusatia, Lower Lusatia,

68 the MORAVIAN MANUAL.
Silesia, Upper Silesia, Berlin and Province Bran
denburg, Pommerania, Newmark, Koenigsberg and
Province Prussia, Province Saxony, Thuringia,
Kingdom of Saxony, Brunswick, Bremen, Olden
burg, East Friesland, Upper Rhine, Lower Rhine,
Middle Rhine, Wurtemberg.
II. Switzerland and France. — Cantons Basle,
Bern, Zurich, French Switzerland, Alsace, South
France.
III. Denmark, Norway, and Sweden. — Aliona
and Hamburg, Copenhagen and region about, Jut
land, Sleswick and Holstein, Christiania and region
about, Drontheim and region about,. Stockholm and
region about, Gothenburg and region about.
IV. Russian Empire. — Livonia, Esthonia, part
of Poland, and Si. Petersburg.
The work in Russia is very extensive, particularly
in Livonia and Esthonia, where there are two hun
dred and sixty-two chapels. The whole number of
souls belonging to the Diaspora, is about eighty
thousand. B. Home Mission. — Distinct from the Diaspora,
are various smaller enterprises, among the destitute
peasantry, carried on by private Associations, in the
immediate neighborhood of some of the Continental
churches. The Children's Home and Spinning
School, near Herrnhut, deserve to be particularly
mentioned. C. Educational Enterprises. — These are numer
ous and in a flourishing condition.

THE continental PROVINCE. 69
1. The Theological Seminary, located at Gnaden
feld, in Silesia, founded in 1754, an excellent insti
tution, with three Professors.
2. The College, called Paedagogium, located at
Niesky, in Prussia, founded in 1754. Average num
ber of students, fifty ; of Professors, nine.
3. Boarding Schools for Boys and Girls, at which
a large number of pupils not belonging to the church
are educated. The number of these schools in this
Province amounts to twenty-five, as follows : at
Ohristiansfeld, two, (one for boys, and the other for
girls ;) at Ebersdorf, two ; at Gnadau and Gnaden
berg, each two ; at Gnadenfrei, one for girls ; at
Kleinwelke, two, for the children of the missionaries ;
at Koenigsfeld, two ; at Neudientendorf, two ; at
Neusalz, one for girls ; at Neuwied, two ; at Niesky,
one for boys ; at Zeist, two. Besides these institu
tions, located in the midst of regular settlements,
this Province has the following : At Lindheim, in
Livonia, a school for girls ; at Lausanne, on Lake
Geneva, in Switzerland, an excellent school for boys ;
at Montauban, in France, a school for girls ; and at
Montmirail, in the Canton of Neuchaftel, Switzer
land, a celebrated Seminary for young ladies, a kind
of Normal Boarding School, where many of the
teachers employed in the other schools of the church
are educated.
D. Publications. — The Church Book Store of
this Province is located at Gnadau, in Prussia. The
following are the periodical publications :
4*

70 "" the :^oravian manual.
1. The Text Book, an annual, as in the American
Province. 2. The Missionsblatt, a monthly missionary maga
zine. 3. Nachrichien aus der Bruedergemeine, a monthly
magazine, containing discourses, sermons, memoirs,
missionary accounts, &c.
4 Nachrichien aus der Bruedergemeine, als
Manuscript gedruckt, a similar magazine, giving
accounts particularly from the Diaspora.
6. Nachrichien aus der U. A. C, a. short report
issued by the Unity's Elders' Conference, and con
taining the latest intelligence from all parts of the
Unitas Fratrum. Published monthly.
B. The Ministers' Conference at Herrnhut. —
This may very properly be classed among the enter
prises of the church on the Continent. In the year
1754, a number of ministers of the state church residing
in the neighborhood of Herrnhut, met at Berthelsdorf,
with several Moravian ministers, for the purpose of
conversing on subjects connected with their calling,
consulting together on the furtherance of the work of
God, and entering into a fraternal union. Since
that time, "the Ministers' Conference of Herrnhut,"
has continued to assemble annually, and greatly
extended the sphere of its operations. Between sixty
and seventy ministers of the state church attend it in
person, and there are numerous corresponding mem
bers in different parts of Germany, Switzerland,
France, Holland, England, Denmark, Norway, Swe
den, and the United States.

the BRITISH PROVINCE. ' 71

SECTION III. — THE BRITISH PROVINCE.
Among the churches of the British Province,
there are four settlements like those on the Continent,
the rest are all ordinary churches. The following is
the list :
In England, London and Chelsea begun in 1738 ;
Ockbrook, in Derbyshire, begun in 1740 ; a Moravian
settlement, the seat of the British Provincial Board ;
Fulneck and Horion begun in 1742, the former a
Moravian settlement, the latter an affiliated congre
gation in the neighborhood ; Wyke begun in 1742 ;
Mirfield begun in 1742; Gomersal hegnn in 1742;
Baildon begun in 1780. All these are in Yorkshire.
Fairfield, in Lancashire, begun in 1768, a Moravian
settlement ; Salem, in Lancashire, begun in 1825 ;
Leominster, in Herefordshire, begun in 1756 ; Wood
ford, in Northampton, begun in 1792; Bedford, in
Bedfordshire, begun in 1742 ; Kimbolion, in Hunting
donshire, begun in 1823 ; Risely, in Bedfordshire,
begun in 1 742 ; Perienhall, in Bedfordshire, begun
in 1J23 ; Bristol, in Gloucestershire, begun in 1748 ;
Kingswood, in Gloucestershire, begun in 1740 ;
Brockweir, in Monmouthshire, begun in 1833 ; Bath,
in Somersetshire, begun in 1760 ; Boltonsborough, in
Somersetshire, begun in 1862; Tytherton, in Wilt
shire, begun in 1742 ; Malmesbury, in Wiltshire,
begun in 1742 ; Devonport, in Devonshire, begun in
1769 ; and Dukinfield.

72 THE MORAVIAN MANUAL.
In Wales, Haverfordwest, with Purdine and Port-
field, begun in 1753.
In Scotland, Ayr, in Ayrshire, begun in 1768.
In Ireland, Dublin begun in 1746 ; Gracehill,
Antrim County, a Moravian settlement, begun in
1751 ; Ballinderry, in Antrim County, begun in
1751 ; Gracefield, in Londonderry County, begun in
1761; Kilwarlin, in Down County, begun in 1751;
Kilkeel, in Down County, begun in 1752; Oootehill,
in Cavan County, begun in 1764.
Enterprises of the British Province.
A. Educational Enterprises. — This Province
has no Theological Seminary or College of its own.,
Yoiing men studying for the ministry are generally
educated in the institutions of the church on the
Continent. There are, however, a number of Board
ing Schools, namely : At Bedford, one for girls ; at
Dukinfield, one for girls ; at Fairfield, two, (one for
boys, the other for girls ;) at Fulneck, two ; at Ock
brook, two ; at Gracehill, two ; at Gomersal, one
for girls ; at Mirfield, one for boys ; at Tytherton
and Wyke, each, one for girls ; fifteen in all.
B. Home Mission. — This is a cause carried on by
means of Scripture readers in Ireland, who visit the
cottages of the poor, reading and explaining to them
the word of God. The Foreign Mission work
engages the particular attention of the British Prov
ince, which takes the lead in promoting this cause.

THE FOREIGN MISSION WORK. 73
C. Publications. — The Church Book Store is
located in London. Periodical publications are the
following : The Text Book, as in the other Provinces ;
the Periodical Accounts, a quarterly magazine,
devoted to the interests of the Foreign Mission work,
and established in 1790; the Fraternal Record, a
monthly miscellany not published by the church, but
a private enterprise.
Having given an account of the three Provinces of
the Moravian Brethren's Unity, as they at present
appear, and of the enterprises carried on by each,
we proceed to the great work which engages the
chief attention of the church, and in which all the
Provinces unitedly take part. It is the cause of
Foreign Missions.
section IV. — THE FOREIGN MISSION WORK OF THE
MORAVIAN CHURCH.
The Foreign Mission work was begun in the year
1732, ten years after the erection of the first house
at Herrnhut, when this congregation, numbering
about six hundred souls, constituted the only Mora
vian church in existence. Leonard Dober and David
Nitschmann, the latter afterwards the first Bishop of
the Renewed Church, were the pioneers, and proceeded
to the island of St. Thomas, where a mission was
established among the negro slaves. Since that time,
although not all the enterprises which were under
taken proved successful, the cause has prospered
beyond the most sanguine hopes of the early

74 THE MORAVIAN MANUAL.
Brethren. The missionary spirit, in the first stage of
its development, manifested itself particularly among
the immigrants from Moravia. It was, therefore, the
life of the Ancient Unitas, a life which Rome could
not quench, that gave the impulse to the great work
in which all evangelical churches are now actively
engaged, and extended the principles of the Reformers
before the Reformation, to countries whose existence
was unknown when Hus preached the gospel in Bohe
mia, and Gregory laid the foundations of the Breth
ren's Church.
Up to the year 1 852, the church had sent out one
thousand nine hundred aud forty-seven missionaries,
male and female. Taking the annual average of
those who entered the service since then to have been
twenty, the whole number of missionaries, male and
female, who went, forth from the Moravian Church
in the one hundred and twenty-seven years of the
existence of the Foreign Mission enterprise, amounts
to two thousand and eighty-seven.
Since the commencement of the work, unsuccessful
attempts to establish Missions,' have been rnade in the
following countries : Lapland, among the Samoyedes,
Algiers, Ceylon, China, Persia, East Indies, Caucasus,
and Demarara. In the following countries Missions
were established, but suspended again : Guinea,
among the Oalmucks, Abyssinia, and Tranquebar.
The present extent of the Foreign Mission field,
which is generally divided into Provinces, is the
following :

THE FOREIGN MISSION WORK. 75
First Province, Greenland, four stations : New
Herrnhut, Lichtenfels, Lichtenau, and Fredericksthal.
Second Province, Labrador, four stations : Nain,
Hopedale, Okak, and Hebron.
Third Province, North America, four stations :
New Fairfield, in Canada West, among Delaware
Indians ; Westfield, in Kansas, among Delaware
Indians ; New Spring Place, and Canaan, among the
Cherokees, in the Cherokee country.
Fourth Province, Central America, three stations:
Bluefields, Magdala, and Rama Key, among the
Mosquito Indians and the negroes of the Mosquito
Coast. Fifth Province, Danish West Indies, eight
stations : New Herrnhut, Nisky, Town of St.
Thomas, in St. Thomas ; Friedensthal, Friedensberg,
and Friedensfeld, in St. Croix ; Bethany and
Emmaus, in St. Jan.
Sixth Province, Jamaica, thirteen stations :
Fairfield, New Eden, Irwin Hill, New Carmel, New
Bethlehem, New Fulneck, New Nazareth,- Beaufort,
New Hope, Lititz, Bethany, Bethabara, Springfield.
Seventh Province, Antigua, seven stations:
St. Johns, Gracehill, Gracebay, Cedar Hall, Newfield,
Lebanon, Gracefield.
Eighth Province, St. Kitts, four stations : Basse
terre, Bethesda, Estridge, Bethel.
Ninth Province, ^arJacZoes, four stations: Sharon,
Bridgetown, Mount Tabor, Clifton Hill.
Tenth Province, Tobago, two stations : Montgo
mery, Moriah.

76 the MORAVIAN MANUAL.
Eleventh Province, Surinam, in South America,
ten stations : Paramaribo, District of the Para,
Rust-en-Werk, Liliendal, Annaszorg, Charlottenburg,
Catharine Sophia, Herrendyk, Salem, New Bambey.
Twelfth Province, South Africa, eight stations :
Genadendal, Mamre, Robben Island, Elim, Enon,
Clarkson, Shiloh, Goshen.
Thirteenth Province, Thibet, in Asia, one sta
tion: Kyelang.
Fourteenth Province, Australia, one station, on
the Wimmera river.
There are fourteen Provinces, and seventy-three
regular stations.* The number of missionaries, male
and female, at present in the field, is three hundred and
five ; the total number of converts under instruction,
seventy four thousand five hundred and thirty-eight.
The converts belong to the following races: —
Greenlanders, Esquimaux, Indians, Negroes, Kaffres,
Hottentots, Fingoos, and Tambookies; and besides,
the gospel is preached to Thibetans and Papuans, but
none of these latter races have as yet been brought
to a knowledge of the Truth.
In all the Mission Provinces, particular attention is
paid to the mental and spiritual education of the
children, and numerous day and Sunday-schools have
been organized. The school system is particularly
developed in the British West Indies. In Jamaica,
more than three thousand children are educated in
the Mission Schools.
* Merely the regular stations are counted. There are many
out- stations, or preaching-places.

THE FOREIGN MISSION WORK. 77
Training or Normal Schools have been established
in the following Provinces, for the education of native
assistants : South Africa, school organized in 1838 ;
Jamaica, school organized in 1842 ; Antigua, school
organized in 1847, a second institution in the same
island for native female assistants ; Greenland,
school organized in 1850 ; Surinam, school organ
ized in 1851 ; six training institutions in all.
In carrying on the mission work, it has always
been a fundamental principle of the church, to mani
fest — in the language of the "Synodal Results" —
" less solicitude to bring a great number of persons to
a profession of the Christian faith, than, by means of
the gospel preached with demonstration of the Spirit
and of power, ' to turn souls from darkness unto
light, from the power of Satan unto God.' For this
purpose, the preaching of the gospel must be accom
panied by the special care of individual souls ; peri
odical conversations of the missionaries with the
members of their congregations, according to their
several classes, and visits to the houses and to the
beds of the sick and dying, are deemed of the utmost
importance." (Synodal Results, 1858, § 102.) This
principle is faithfully observed in all the Mission
Provinces. In order to facilitate its application, the
converts are divided into the following classes :
1. New People, the lowest class, comprising those
who hava. applied to the missionaries for instruction.
These are taught the rudiments of the Christian reli
gion. 2. Candidates for Baptism, a higher class, to

78 THE MORAVIAN MANUAL.
which such from the former are promoted, as receive
instruction preparatory to their baptism. 3. Bap
tized Adults, a still higher class, to which those
belong who have been baptized. 4. Communicants,
the highest class, to which those of the former are
promoted who have been confirmed and admitted to
the Lord's Supper. Tiere are besides two other
classes : Baptized Children — the children of parents
in fellowship with the church. Excluded — those
under church discipline, who receive particular at
tention from the missionaries.
The manner in which the mission work of the
Moravian Church is supported, constitutes a subject
of interest and importance. In the fiscal year 1857,
the whole amount required for this, purpose was
not quite 250,000 German (Rix) dollars, or about
$182,926, U. S. currency. The principal items of
expense are : the maintenance of the missionaries, and
their journeys; the erection of church edifices, school
and mission houses ; the support of the Normal and
Day Schools ; pensions to retired missionaries and
widows of missionaries ; the education of the children
of missionaries; salaries of the members of the Board,
agents, &c. The missionaries themselves receive no
fixed salary, while in the service, but a decent and
comfortable support; enjoying, besides, the advan
tages just enumerated, namely, the right to have
their children educated, at the expense of the church,
and a pension when they leave the field, on account
of sickness or old age. If a missionary dies, his
widow is pensioned.

THE FOREIGN MISSION WORK. 79
The sources of revenue upon which the church
depends for prosecuting the work, are the following :
1. Annual contributions from the members in the
three Provinces of the Unity ; and from other friends
of the cause, by whom a large amount is given, espe
cially in England.
2. Interest received from several funded legacies,
which have been left with the proviso that the capital
shall not be touched.
3. Other legacies.
4. Contributions and donations of Missionary As
sociations, established in the three Provinces of the
Unity. This is a very important source of income,
and without it, the work could not be carried on. In
the American Province, there are Societies of this
kind in a number of the churches. The principal
one is The Society of the United Brethren for Pro
pagating the Gospel among the Heathen, whose
board has its seat at Bethlehem. This Association
was incorporated in 1788. All bishops, presbyters,
and deacons of the Moravian Church, in the United
States, are, ex officio, members of it ; the other mem
bers are elected. It holds a funded capital, and its
annual contribution to the mission treasury is be
tween $9,000 and $10,000. A similar Society exists
at Salem, N. C. Female Missionary Societies have
been established at Bethlehem, Nazareth, Litiz, &c. ;
Young Men's Missionary Societies at Bethlehem,
Litiz, Salem, &c. In Ohio there is an efficient Asso
ciation, composed of members from the four churches
of Tuscarawas County. The most active and im-

80 THE MORAVIAN MANUAL.
portant Missionary Societies, however, are found in
the British Province, the two principal ones being
the following : The Brethren's Society for the Fur
therance of the Gospel among the Heathen, establish
ed in 1741 ; and The London Association in Aid of
the Missions of the United Brethren, founded in
1817. The former devotes its strength particularly
to the furtherance of the mission in Labrador, bear
ing nearly the entire burden of this enterprise. This
Society owns a missionary ship, called " The Har
mony," -which is annually sent out to the coast of
Labrador, in order to supply the missionaries with
the necessaries of life.* The other Society is com
posed chiefly of Christians not in church-fellowship
with the Moravian Brethren, but desirous to aid in
promoting their missions. Its average annual contri
butions amount to ,£5,000. In the Continental Pro
vince there are also a number of Associations ; and in
several Mission Provinces the same mode of aiding
the cause has been successfully tried.
5. The last and one of the principal sources of
revenue, are the missions themselves, which contri
bute largely to their own support, and some of them
are entirely self-supporting. Were it not for this
* The first vessel owned by the society was the Amity, which
was sent on her first voyage in \Tll. Since that time eiglit ves
sels have been successively employed in the service of the mission.
The present Harmony was built in 1831, and is a brig of 230 tons
register. During the whole period of eighty seven annual voy
ages, no accident has ever befallen the missionary ship, nor has
the communication between the missionaries and the Brethren in
Europe been in a single instance interrupted.

THE FOREIGH MISSION WORK. 81
circumstance, the extensive work which is going on
in foreign countries would have to be curtailed at
once. In the year 1857 about $95,338 were raised
by the missions ; partly by the voluntary contribu
tions of the converts, especially in the West Indies ;
and partly from the profits of mercantile concerns
and trades, carried on in some of the Mission Pro
vinces, especially Surinam and South Africa. Many
missionaries, like the tent-maker Paul, who was an
apostle of the Lord Jesus Christ, are not ashamed to
aid the cause by the labor of their hands.
However, numerous as the sources of revenue are,
and large as is the amount coming from the missions
themselves, the entire work remains pre-eminently
one 0^ faith. Since the commencement of the enter
prise, many a year was closed with a heavy debt
resting upon the church, owing to unforeseen ex
penses, or to the failure of income. Yet up to the
present time, by the blessing of God, the greatest
financial difficulties have always been overcome, and
the work has been continued without interruption.
The last General Synod reiterated the principle that
the foreign missions of the church constitute a cause
for the support of which the faith of the whole Unity
is pledged. The management and superintendence of the mis
sion work are entrusted to a Board of four members,
forming one of the Committees, or Departments of
the Unity's Elders' Conference, (see next chapter,)
and called " The Mission Department."

CHAPTER III.
THE CONSTITUTION.

INTRODUCTION.
The Moravian Church, as was stated in the pre
ceding chapter, is divided into three Provinces. These
constitute independent organizations in so far as their
own local affairs are concerned, but are confederated as
one church, or Unity, in respect to certain principles of
doctrine and practice, and the work of foreign mis
sions. Hence there must be a general .government
for the united church, and separate governments for
the several provinces. The relation in which ^he
latter stand to the former is similar to that existing
between the individual commonwealths of the United
States and the federal government. Each common
wealth has a legislative and an executive power of its
own ; and, at the same time, there* is a Congress of
the United States, and an executive for the whole
Union. So in the Moravian Church. There is a
legislative and executive body in each Province ; and
a General Synod, and General Executive Boa,rd for
the whole Unity. The government is vested in the
Synods, which appoint the Executive Boards.

THE CONSTITUTION. 83
From this it appears that the Constitution of the
Church may be classified as follows : 1. The general
Constitution of the Unity ; 2. The particular Consti
tutions of the American, Continental, and British
Provinces. SECTION I. — GENERAL CONSTITUTION OF THE UNITY.
THE GENERAL SYNOD.
Purpose of the Synod.
The bishops, ministers and delegates assembled at a
General Synod, shall represent the Brethren's Unity, and
act in its name. To the General Synod fshall, therefore,
belong all legislation in reference to the general concerns
of the Unity ; it shall carefully examine, correct and lay
down anew the principles upon which the Unity is based ;
it shall, in view of these principles, investigate the state
and condition of the Unity as a whole, and of its parts,
and ascertain in how far these principles have been ob
served in the Provinces ; it shall make such arrangements,
and adopt such resolutions, as the well-being of the Unity
may demand ; and it shall be the occasion for a mutual
interchange of ideas and experiences, on the part of the
representatives of the several Provinces, for the furthering
of God's work in t^^em, and in the Unity at large.
Powers of the General Synod.
The General Synod shall have power :
a. To determine all points or questions of doctrine.
b. To establish the fundamental rules of the liturgy of the
church. c. To prescribe the fundamental principles of discipline.

84 THE MORAVIAN MANUAL.
d. To specify the qualifications of membership in the Mora
vian Brethren's Church.
e. To appoint Or provide for the appointment of bishops.
f. To regulate and direct all matters pertaining to the
foreign missions.
g. To control such educational institutions as belong to the
whole Unity.
h. To direct and superintend all financial afi'airs of the
Unity. i. To elect the Unity's Elders' Conference and prescribe the
mode of filling vacancies in the same.
j. To regulate the formation and times of meeting of the
General Synod, and establish the basis of representation in the
same. h. To direct all matters which belong to the general consti
tution of the Brethren's Unity, and its church regulations.
Members of the General Synod.
The following shall be members of the General Synod :
a. The members of the existing Unity's Elders' Conference.
&. The bishops of the Moravian United Brethren's Church,
c. One member of each Provincial Elders' Conference, pro
vided no member of said Conference attends the Synod in
another capacity.
d. The secretary of the Unity, in England.
e. The administrators of the church property in Pennsyl
vania and North Carolina, U. S.
f. The cashier of the Unity's funds.
g. The treasurer of the foreign missions.
h. The archivist of the Unity.
i. Nine elected . delegates from the American Province.
(Seven from Northern, and two from th« Southern District.)
j. Nine elected delegates from the Continental Province.
k. Nine elected delegates from the British Province.
I. Not less than five missionaries, from the several foreign

' THE CONSTITUTION. 85
mission fields, to be designated by the Unity's Elders' Confer
ence, after having received confidential votes from the indivi
dual missionaries.
m. Such brethren as are conversant with subjects that may
come up for deliberation, and whose presence the Unity's
Elders' Conference may deem particularly important, shall be
advisory members, but without a vote.
Election of Delerfates to the General Synod.
Delegates to the General Synod, from the several
Provinces, shall be elected by the Provincial Synod of
each Province. All brethren shall be eligible who have
been members of the churoh for two years, who are com
municants, and more than twenty-four years of age.
For each delegate, an alternate may be elected.
The manner of electing the delegates shall be left to the
Provincial Synod of each Province to determine.
Organization of the General Synod.
The General Synod shall be opened by the President of
the existing Unity's Elders' Conference, but shall organize
by electing its own officers.
All members of the Synod shall have an equal right to
vote. In cases of great importance. Synod may agree to leave
the final decision to the Lord, by the lot ; but there must
bo, so far as possible, unanimity of sentiment in reference
to the use of the lot at such times.
In case two Provinces should unite in an attempt to
force upon the third, by a majority of votes, a change in
the existing general rules of the Unity, in spite of the
protestations of the delegates of that Province, two-thirds
5

86 THE MORAVIAN MANUAL'.
of its delegates have power to unite in a veto, and thereby
annul any resolution of this kind adopted by the majority,
so far as its observance in the whole Unity is concerned.
None but the elected delegates of a Province shall take
part in this vote. Expenses of the General Synod.
The journeys and maintenance of the members of the
General Synod, shall be defrayed from the Synodical Fund
created by the Synod of 1857, and belonging to the whole
Unity. After each Synod, the accounts of this fund shall
be closed, and a statement of its receipts and disbursements
sent to the churches of the several Provinces.
THE UNITY'S ELDEES' CONFERENCE.
Purpose of the Unity's Elders' Conference.
The General Synod shall elect an Executive Board of
twelve members, called The Unity's Elders' Conference, to
which shall be committed the oversight and direction of
the Unity, from one Synod to another, in all things apper
taining to the powers of the General Synod. This Board
shall act in the name and by the authority of the General
Synod, and shall be responsible to said Synod; but all
officers or other boards appointed by the General Synod,
or by the Unity's Elders' Conference, shall be responsible
to it. The Unity's Elders' Conference shall receive from the
Synod a power of attorney, by which it shall be accredited
as the Directing Board of the Brethren's Unity.
Paivers of the Unity's Elders' Conference.
The Unity's Elders' Conference shall have power :

THE CONSTITUTION. 87
a. To direct and administer all the general aifairs of the
Unity, in accordance with the principles and rules laid down
by the General Synod.
6. By keeping up a regular correspondence with the Provin
cial Boards, which are to submit to it copies of their minutes
and copies of the journals of the Provincial Synods; to see
that the enactments of the General Synod are faithfully exe
cuted in the whole Unity.
c. To convene the General Synod in cases of emergency.
d. In the event of an extraordinary emergency, to abrogate
a rule of the General Synod for the time being ; said abro
gation, however, to be made the subject of a special report to
the next General Synod, setting forth the reasons which
induced it.
e. To send one or more of its members on ofiicial visits to
the Provinces and the Foreign Mission fields ; said visits to
take place, as far as possible, on the occasion of Provincial
Synods. Organization of the Unity's Elders' Conference.
The Unity's Elders' Conference shall organize by the
election of its own officers, consisting of a President and
Vice-President, and appoint its Recording Secretaries, who
shall not be members of the Board.
The Unity's Elders' Conference shall be divided into
three departments :
1. The Elders' and Education Departrnent, having
particular superintendence over the spiritual state of the
Unity, and over the Unity's educational institutions.
2. Tlie Warden's Department, to which the financial
concerns of the Unity shall be committed.
3. The Mission Department, having charge of the
Foreign Mission work.
Each department shall consist of four members.

88 THE MORAVIAN MANUAL.
Election of the Unity's Elder^ Conference.
As soon as the General Synod has been fully organized,
the Unity's Elders' Conference shall resign in a'body.
Before the Synod adjourns, a new Board shall be elected,
according to the following rules :
a. Members of the late Board shall be re-eligible.
6. A majority of votes shall be necessary for an election.
c. Each Synod shall decide in how far and in what manner
the lot shall be used, for the purpose of confirming the
election. Vacancies in the Unity's Elders' Conference.
In case a vacancy occurs in the Unity's Elder's Confer
ence in the interval between one General Synod and the
next, the Unity's Elders' Conference shall issue a circular,
notifying the Provinces of the same, and calling upon
them for their votes. Said votes shall be regarded in the
light of proposals ; the election itself shall belong to the
Board, and take place in full session.
The votes shall be distributed as follows :
1. Each department of the Unity's Elders' Conference
shall have two votes.
2. The Continental Province shall have sixteen votes.
3. The British Province shall have twelve votes.
4. The American Province shall have eleven votes : eight
for the Northern, and three for the Southern District.
When the votes have all been returned to the Unity's
Elders' Conference, — and each ticket should contain the
names of three brethren, — this Board shall proceed to the
election, guided by the votes received, and subject to the
confirmation of the Lord, by the use of the lot. The name
of no brother having less than one-third of all the votes
returned shall be submitted to the lot.

THE CONSTITUTION. 89
A protocol of the election shall bo drawn up and signed
by all the members of the Board ; the substance of which
shall be communicated to the Provinces.
The Unity's Elders' Conference shall not create vacancies
by appointing one or more of its members to other offices
in the church. Finances of the Unity.
The Unity, as such, shall hold in common, three funds :
1. The Foreign Mission Fund ; by which are meant the
receipts for the Foreign Missions from societies, churches,
and individuals, together with the principal and interest of
all funded capitals held and administered by the Mission
Board. 2. The Synodical Fund, created by the Synod of 1857,
from which the expenses of the General Synod shall be
defrayed. 3. The Fund for the maintenance of the Unity's Elders'
Conference, from which fund those members of this body
shall be salaried who are not supported by the Foreign
Mission Fund, or by the Continental Province.*
SECTION II. — CONSTITUTIONS OE THE THREE PROVINCES. —
GENERAL PRINCIPLES.
The government of the Provinces, so far as all provincial
matters are concerned, shall be vested in their respective
Provincial Synods. To these shall belong the supreme
direction of provincial concerns, and the power to legislate
on them. But no resolutions shall be adopted conflicting
* The Unity's Elders' Conference being, for the present, the
Provincial Conference of the Continental Province, some of the
members are maintained by that Province.

90 THE MORAVIAN MANUAL.
with the principles and rules of the Unity as established
by the General Synod.
The Executive Boards for the management of the pro
vincial affairs of the Provinces, shall be the Provincial
Elders' Conferences, which shall be responsible to the
Provincial Synods. Said Conferences shall, therefore, on
the one baud, in connection with the Unity's Elders'
Conference, see that the resolutions of the General Synod
are faithfully carried out in the Provinces, and on the
other, independently of the Unity's Elders' Conference,
(unless a Provincial Synod has otherwise ordered,) act as
the Executive Boards of the Provincial Synods by which
they are elected.
A. THE CONSTITUTION OF THE NORTHERN DISTRICT OF
THE AMERICAN PROVINCE.
THE PROVINCIAL SYNOD.
Powers of the Provincial Synod.
The Synod of the Northern District of the American
Province shall have power :
a. To fix the time and place of meeting for the next Provin
cial Synod, but in case of emergency, the Provincial Elders'
Conference may convene the Synod at an earlier day.
h. To determine from time to time the number of delegates
each church shall be entitled to send to such Synod, and the
manner of their election.
c. To elect the delegates which the Province may be entitled
to send to the General Synod.
d. To elect an Executive Committee, to be called the Pro
vincial Elders' Conference, to consist of such number of mem
bers as the Provincial Synod may from time to time determine,

THE CONSTITUTION. 91
to be chosen from among the ordained ministers of the
church. e. To elect the President of the College and Theological
Seminary. f. To examine and direct all financial matters of the
Province, and prescribe rules for their management.
g. To oversee and direct all the educational concerns of the
Province. A. To regulate the organization of churches, and direct
Home Missions in the Province.
i. To direct and control all church publications in the
Province, subject to the established doctrine and liturgy.
j. To prescribe the mode of nominating the Bishops.
h. To hear and redress complaints and grievances, and
generally to direct all matters which belong to the government
of the church in the Province, and to adopt rules and regu
lations concerning the same not inconsistent with the powers
of the General Synod. Organization of the Synod.
The Provincial Synod shall be opened by the President
of the Provincial Elders' Conference, but shall organize by
electing its own officers ; the President to be chosen from
among the Bishops of the Province.
Members of the Synod.
The following shall be members of the Provincial Synod
of the Northern district of the American Province :
a. The members of the existing Provincial Elders' Confer
ence. 6. All Bi.shops of the Moravian Churoh residing in the
Province, whether in actual service or not.
c. All ordained ministers of tho church in the Province who

92 THE MORAVIAN MANUAL.
are in actual service as pastors, or in the various educational
institutions. d. The delegates from the different churches of the
Province. e. The members of the Unity's Elders' Conference or their
delegates, the delegates of the several Provinces of the Unity,
the financial agent of the Unity's Elders' Conference in the
Province, the delegates of Synods of other denominations with
ivhich the Provincial Synod stands in correspondence, and
such other brethren as the Provincial Synod may determine
upon, shall be entitled to seats as advisory members, but with
out a vote.
THE PROVINCIAL ELDERS' CONPERENCE.
Powers of the Provincial Elders' Conference.
The Provincial Elders' Conference of this Province shall
have power :
a. To appoint one of their number to act as President.
6. To see that the enactments of General Synods are faith
fully executed in the Province.
C' To appoint and control all ministers and other servants of
the Province ; but tho Synod shall have the right to elect the
President of the College and Theological Seminary.
d. In cases of emergency, to convene the Provincial Synod.
e. To administer the governm.ent of the church in tho
Province generally, under such rules and regulations as shall
be adopted from time to time by the Provincial Synod.
Vacancies in the Provincial Elders' Conference.
Vacancies occurringin the Provincial Elders' Conference
during the recess of the Synod, shall be filled as follows :
The Provincial Elders' Conference shall issue its circular to
the different congregations and other persons interested,
giving them notice of such vacancy, and directing them to

THE CONSTITUTION. 93
vote for a brother among the ministry to fill the same. In
the election, every person who is ex-officio entitled to a seat
and vote in the Provincial Synod shall have one vote, and
each congregation shall be entitled to as many votes as
such congregation was entitled to send delegates to the
Provincial Synod last held, to be given by them as they
may see proper. The votes, as given, shall be sealed up
and sent to the Provincial Elders' Conference, who shall
receive them, but break no seal until all the votes have
been received and their own vote or votes added thereto.
The votes shall then be opened and counted in the presence
of not less than two other brethren, and if any brother
shall have a majority of all the votes given, he shall be
considered elected. Should no brother have a majority of
all the votes given, the Provincial Elders' Conference
shall issue another circular as before, giving the names of
the three brethren who received the highest number of
votes. The ministers of congregations and all others
entitled to vote, shall then again vote in a manner above
described, but shall be confined in their votes to the three
brethren named. When the votes have again been returned
to the Provincial Elders' Conference, as above stated, and
after their vote has been added, they shall open and count
the votes in the presence of witnesses as before, and the
brother having the highest number of votes, shall be con
sidered elected. After each election, the Provincial Elders'
Conference shall publish a full account thereof.
Finances of the Province.
From the Sustentation Fund* shall be paid :
* A brief explanatory statement in reference to this Fund is here
inserted. Formerly, the American Province North held no

94 THE MORAVIAN MANUAL.
a. The salaries of the members of the Provincial Elders'
Conference, and other expenses incidental to their office.
'6. The pensions of superannuated ministers, and of widows
of ministers.
funded property. The yearly expenditures were defrayed by
contributions from the more wealthy churches, by appropriations
from the annual profits of the Church Boarding Schools, if such
profits accrued, and from occasional legacies. Whenever, at the
close of a financial year, a deficit occurred, the Province had to
look to the funds of the Unity for aid. But in the course of the
last ten years, agreements were entered into between the authori
ties of the Province on the one hand, and several of the more
wealthy churches of the same on the other; in consequence of
which agreements, the latter, in lieu of annual contributions,
ceded a considerable portion of their property to the Province.
In this way certain funds were created, the yearly interest of which
is appropriated to defray the current expenditures of the church
in the Province. At the General Synod of ISSt, a division of the
funds held by the Unity in general, was resolved on, and has
since then been carried out. The portion paid to the American
Province North, amounts to about $25,000 ; of which $20,000,
according to the enactment of the Provincial Synod of 1858, have
been set apart as a special endowment of the Moravian College.
Consequently, the interest accruing from these several funds, the
yearly surpluses, if anj, of the Boarding Schools belonging to
the church, an annual contribution from the Am.erican Province
South, and the annual amount of $1,200 bequeathed to the
church for educational purposes, constitute tho yearly income of the
American Province North. The property obtained in the manner
now stated and belonging to the church of this Province, is
commonly called the " Sustentation Fund." This Fund is managed
by the Provincial Elders' Conference, which is n body corporate
in law ; having been incorporated in the year 1851, by the Legis
lature of the State of Pennsylvania, under the style and title of
" The Board of Elders of the Northern Diocese of the church of
the United Brethren in the United States of America." An

THE CONSTITUTION. 95
c. The expenses incurred by the education of the children of
tho ministers, to which education, in the institutions of the
church, such children shall be entitled for a period of four years.
d. Tho expenses connected with the Moravian College and
Theological Seminary, over and above the income from the
endowment fund.
e. The deficit, if any, incurred by the publications of the
church. /. In case of necessity, contributions to ministers in desti
tute churches, and, in cases of emergency, to such churches
themselves. g. An annual appropriation of |500 to tho Home Mission
cause of the Northern District.
h. The expenses incurred by the holding of Provincial
Synods, in so far as said expenses are not covered by collections
in the churches for this purpose.
PRESENT EY-L.iWS TO THE CONSTITUTION OE THE NORTHERN
DISTRICT OP THE AMERICAN PROVINCE.
I. Provincial Synod. — The Provincial Synod shall be
convened once in every three years, and all Officers and
Boards appointed by the Synod, shall report to the same ;
the reading of which reports shall be the first business in
order after the organization of the Synod.
II. Election of delegates to the Synod. — In the election
of delegates to the Provincial Synod, the number of com
municant members in the several churches on the New
Year preceding said election shall be taken as the basis of
representation at the Synod, and a certified copy of said
number, signed by the ministers and the Church Committee
advisory committee of three, elected by the Synod, assists in the
management. The income of the church is barely sufficient to
cover the e-tpenditiires.

96 THE MORAVIAN MANUAL.
or Board of Elders, shall be sent in to the Provincial
Elders' Conference prior to the holding of the Synod.
Each church having less than one hundred and fifty com
municant members, shall send one delegate; each church
having one hundred and fifty communicants and less than
three hundred) two delegates ; each churoh having three
hundred communicants and less than five hundred, three
delegates ; each church having five hundred communicants
and less than seven hundred, shall be entitled to four dele
gates, and each church having seven hundred communi
cants or upward, shall be entitled to five delegates.
III. Provincial Elders' Conference. — The Provincial
Elders' Conference shall consist of three members, who
shall fill no special ministerial office in a single church,
and shall be elected at each alternate Synod ; and when
that Synod shall have organized, the Provincial Elders'
Conference shall resign their office.
IV. Nomination of Bishops. — In the nomination of
Bishops, the choice of the Synod shall be expressed by
ballot, and two-thirds of all the votes of members present
shall be required for a nomination.
V. Votes to fill vacancies in the Unity's Elders' Confer
ence. — The eight votes to which the Northern District of
the American Province is entitled in filling vacancies
which may occur in the Unity's Elders' Conference, shall
be apportioned as follows :
The members of the Provincial Elders' Conference shall
cast one vote ; the ordained ministers in actual service at
Bethlehem and Emmaus, one vote; the same at Nazareth)
Schoeneck and Hopedale, one vote; the same at Litiz,
Lancaster and Lebanon, one vote ; the same at Philadel
phia, York and Graceham, one vote ; the same at New

THE CONSTITUTION. 97
York, Brooklyn and on Staten Island, one vote ; the same
in the churches of Ohio, one vote ; the same in the churches
of Indiana and Illinois, one vote ; and if new churches be
formed, the Provincial Elders' Conference shall have
power to associate the ministers of the same with one or
the .other of the above classes, as they may think proper.
VI. Finances. — 1. Every Provincial Synod shall elect a
committee of three persons, who shall constitute an Advisory
Board for the management of the secular affairs of the
Sustentation Fund, in connection with the Provincial
Elders' Conference.
2. In case of the resignation or death of any member of
said committee, it shall have power to fill tho vacancy until
the next election.
3. It shall be the duty of said committee, in connection
with the Provincial Elders' Conference, to hold monthly
meetings; at which meetings a statement of the cash
account shall be submitted by the Treasurer, and such part
of the cash in hand as may be deemed advisable, be
securely invested.
4. A statement of the financial affairs of the Sustentation
Fund, and of the Church Boarding Schools, shall be pre
sented to each Provincial Synod.
VII. — Home Missions. — The entire management of
Home Missions, including the appointment of the Mission
aries and the expenditure of all funds appropriated in aid
of the Home Mission cause by the church, or contributed
by societies or individuals, shall be entrusted to a " Home
Mission Board ;" which Board shall consist of the existing
members of the Provincial Elders' Conference, and eight
other persons, to be elected by each Synod, not less than
three of whom shall be residents of the town of Bethlehem,

98 THE MORAVIAN MANUAL.
in Pennsylvania. Said Board shall have power to fill
vacancies in its own body.
VIII. Neio Churches. — New churches shall not be organ
ized by division of existing churches, or colonization from
the same, without the express sanction of the Provincial
Synod.
B. CONSTITUTION OP THE SOUTHERN DISTRICT OF THE
AMERICAN PROVINCE.
THE PROVINCIAL SYNOD.
The Provincial Synod shall meet statedly every six
years, or more frequently, as the Synod or the Ekecutive
Board appointed by it may from time to time direct.
Powers of the Synod.
1. The Provincial Synod shall have power :
a. To examine the spiritual and temporal condition of the
churches within the Province.
6. To adopt orders, rules and regulations for the govern
ment of the same.
c. To hear and redress grievances.
d. To exaoiine and direct all financial matters of the Pro
vince, and prescribe rules for their management.
e. To proscribe the mode of nominating the bishops.
f. To elect delegates to the General Synod, according to the
directions of the same.
g. Generally to direct all matters which belong to the go
vernment of the church within the Province.
2. Changes in the Constitution may be made by the
Provincial Synod under the following restrictions :
Any proposed change in the Constitution shall be referred
to a committee of nine brethren, elected by ballot, and when

THE CONSTITUTION. 99
reported back from the committee, it shall bo read and voted
upon, on three separate days, and can only be passed by
receiving at each reading a majority of three-fourths of the
votes cast. Organization of the Synod.
1. The churches of the Province shall be represented in
the following ratio :
Every church shall be entitled to one delegate for every
fifty communicant members ; those churches, however, which
have a less number of communicants, but still a separate
organization, shall nevertheless be entitled to one delegate. *
2. Each Synod, when convened, shall be opened by the
President of the existing Executive Board, but shall organ
ize by electing its own president and other officers.
Members of the Synod.
The following shall be members of the Provincial
Synod :
a. The members of the existing Executive Board.
6. The members of the Unity's Elders' Conference or the
General Board of the whole Unity.
c. All bishops of the United Brethren's Church, whether in
actual service or not.
* The rule in reference to organized churches is, at this time, as
follows : A church with a separate organization, entitling it to a
delegate in the Provipcial Synod, is one that has a Standing Com
mittee. No new church can be fully organized unless it numbers
at least thirty communicants ; whenever the number of communi
cant members of an existing church sinks below fifteen, then the
separate organization of such a church is to be suspended in as
far as its representation at the Synod is concerned.

100 THE MORAVIAN MANUAL.
d. All ordained brethren, who are in actual service in the
Province,, either as pastors of churches, or as principals of the
educational institutions.
e. The financial agent of the Unity's Elders' Conference in
the Province, commonly called the Administrator of the Unity.
f. The delegates from the different churches within the
Province. g. The members of the Provincial Boards of any other Pro
vince of the Brethren's Unity, or its delegates, and the dele
gates of other Provincial Synods vt the Brethren's Church
shall be entitled to seats, but as advisory members only, unless
otherwise ordered.
h. Synod shall have the power to admit any other indivi
dual as an advisory, but not as a full member.
Provincial Elders' Conference.
1. At the stated Provincial Synod, to be convened every
sixth year, this body shall elect, by ballot, two members of
the Executive Board, which board is to be called the
"Provincial Elders' Conference," and is to be responsible,
in local matters, to the Provincial Synod.
2. The Provincial Elders' Conference shall consist of
three members :
a. Of a president, who is to be chosen from the church at
large, and who, as a general rule, is to hold no other office.
b. Of another member, to be elected from the ministers in
the Province, whether in or out of office.
c. Of the administrator of the Unity's estates in N. C, who
is appointed by the Unity's Elders' Conference.
3. It shall be the duty of the Provincial Elders' Confer
ence :
a. To see to it that the general principles and regulations
of the Brethren's Unity, as determined by the General Synods

THE CONSTITUTION. 101
of the Church, as well as the rules, regulations and orders of
the Provincial Synod are faithfully executed.
6. To supply the churches with tho requisite pastors, under
such rules and regulations as may be prescribed by the Pro
vincial Synod.
c. To oversee the educational institutions.
d. To superintend the financial concerns of the Sustentation
Fund, and the financial matters of the Province in general.
Vacancies in the Prpvincial Elders' Conference.
Vacancies which may occur in the Provincial Elders'
Conference, during the interval between two stated Provin
cial Synods, shall be filled by a Provincial Synod to be
convened for that purpose.
Finances of the Province.
The entire management of the Sustentation Fund of this
Province shall be entrusted to a " Financial Board," com
posed of the Provincial Elders' Conference and three other
members to be elected by the Provincial Synod at its
stated meetings : vacancies occurring by death or other
wise among the three members thus elected, to be filled by
the Board. Provided that nothing herein contained shall
be construed as justifying the Financial Board in thwart
ing the action of the Provincial Elders' Conference, by
refusing to defray the expenses necessarily inoifrred in
such matters as belong to their duties as the Governing
Board of the Province'; as for instance, the formation and
organization of new churches, the calling and appointing of
ministers, &c. ¦
From the Sustentation Fund shall be paid :
a. The salary of the President of the Provincial Elders'
Conference, and the general expenses of this Conference and
the Province.

102 THE MORAVIAN MANUAL.
b. The pensions of the superannuated ministers and others,
who have been in the service of the church in the Province.
c. Any appropriations in aid of destitute churches.
d. The expenses of the general education of the children of
ministers and others in the service of the church in the Pro
vince. e. The expenses of the education of young men engaged in
a course of theological study.*
C. CONSTITUTION OF THE CONTINENTAL PROVINCE.
THE PROVINCIAL SYNOD.
Powers of the Provincial Synod.
The Provincial Synod of the Continental Province shall
have power :
a. To fix the time and place of meeting for the next Provin
cial Synod.
6. To direct and examine all financial matters of the Pro
vince. e. To direct a,nd control all the educational concerns of the
Province. d. To regulate the organization of new churches, and to
change the constitution of existing churches.
e. To direct the home mission work in the Province, and the
work of the Diaspora.
f. To direct and control all church publications in the Pro
vince, subject to the established doctrine and liturgy.
g. To hear and redress complaints and grievances.
* The Sustentation Fund consists almost exclusively of the sum
received by this Province as its share on the final settlement and
separation of the financial afi'airs of the Unity, at the General
Synod of 1857. It is managed and controlled by the " Financial
Board," which appoints a treasurer, who may or may not be a
member of said Board.

THE CONSTITUTION. 103
Organization of the Provincial Synod.
The President of the existing Unity's Elders' Confer
ence shall open the Synod; but the Synod shall organize
by electing its own president and other officers.
Members of the Provincial Synod.
The following shall be members of the Continental Pro
vincial Synod :
a. The members of the Unity's Elders' Conference.
&. The bishops of the Moravian Church residing in the Pro
vince. c. The delegates of the churches, of which each church-
settlement having a population of eight hundred souls, or
more, shall send two, as also the settlement in the midst of
which the Synod may be held ; but every other church-settle
ment or church'shall send one.
d. The deputies of the Elders' Conferences, each of which
Conferences must be represented by one deputy.
e. The members of the Elders' Conference in the settlement
in which the Synod is held, of whom, however, only one shall
have a vote, as the representative of that Conference.
f. Delegates of other Provinces of the Unity, and such other
brethren as the Unity's Elders' Conference, in its capacity of
Provincial Conference may invite, shall be advisory members,
but have no vote.
THE PROVINCIAL ELDERs' CONPERENCE.
Until the meeting of the next General Synod, the
Unity's Elders' Conference shall, at the same time, be the
Provincial Elders' Conference of the Continental Province,
and as such, responsible to the Synsd of that Province ;
exercising in the Continental Province the same powers
which the other Provincial Elders' Conferences hold in
their respective Provinces.

104 THE MORAVIAN MANUAL.
D. CONSTITUTION OP THE BRITISH PROVINCE.
THE PROVINCIAL SYNOD.
1. The Provincial Synod of the British Province shall
have power :
a. To fix the time and place of meeting for the next Provin
cial Synod.
6. To direct and examine all financial matters of the Pro
vince. c. To direct and control all the educational concerns of the
Province. d. To regulate the organization of new churches, and to
change the constitution of existing churches.
e. To direct the home mission work in the Province.
f. To direct and control all church publications in the Pro
vince, subject to the established doctrine and liturgy.
g. To hear and redress complaints and grievances.
h. To elect the Provincial Elders' Conference, which shall
consist of three brethren ; and two-thirds of the votes shall her
necessary to a choice.
2. At the Provincial Synod of the British Province, the
President of the Provincial Elders'. Conference shall pre
side. 3. The following shall be members of this Provincial
Synod :
a. The members of the Provincial Elders' Conference.
b. The bishops in the Province.
,c. The Advocatus and Secretarius Fratrum.
d. The agent of the Foreign Missions.
e. Members of Elders' Conferences, and ministers who can
leave their placo of residence without prejudice to the oflice
they hold.
f. Delegates from the churches, each church having the
right to choose one.

THE CONSTITUTION. 105
g. Members of the Unity's Elders' Conference, and the
delegates of other Provinces shall be advisory members, but
without a vote.
THE PROVINCIAL ELDERS' CONPERENCE.
1. The Provincial Elders' Conference of this Province
shall resign at each Provincial Synod, which shall elect a
new board, the former members being re-eligible. One of
the elected members shall be appointed President by the
Unity's Elders' Conference.
2. This Provincial Elders' Conference shall be subordi
nate and responsible to the Unity's Elders' Conference.
3. In case of a vacancy occurring in the Provincial
Elders' Conference, it shall be filled by the Unity's Elders'
Conference, guided by the votes of the ministers of the
Province, together with a vote of each church-committee.
CHANGE OP CONSTITUTION.
No proposition affecting the constitution of the British
Provincial Synod, or the Provincial -Elders' Conference,
shall be brought forward in a Provincial Synod, unless it
has, three months previously, been communicated by its
author to the Provincial Elders' Conference, and through
them to the churches of the British Province.
SECTION III. — THE USE OF THE LOT.
As this subject refers particularly to the ecclesiastical
government of the church, a brief account of the princi
ples upon which the use of the Lot is based, must be ap
pended to the chapter on Constitution.
The use of the lot, in the Moravian Church, is neither a
mysterious, theosophic appliance, nor an exclusive right

106 THE MORAVIAN MANUAL.
and prerogative bestowed upon that particular commu
nion ; but simply a Scriptural act of faith, which any body
of Christians may perform. We find, indeed, no express
command given in the New Testament, nor even a direct
promise, in regard to it. But Christ declares : " There
fore I say unto you. What things soever ye desire when
ye pray, believe that ye receive them, and ye shall have
them." (Mark xi. 24.) And in the Acts of the Apostles,
the following record occurs : " And they appointed two,
Joseph called Barsabas, who was surnamed Justus, and
Matthias. And they prayed, and said. Thou, Lord, which
knowest the hearts of all men, show whether of these two
thou hast chosen, that he may take part of this ministry
and apostleship, from which Judas by transgression fell,
that he might go to his own place. And they gave forth
their lots; and the lot fell upon Matthias; and he was
numbered with the eleven apostles." (Acts i. 23-26.)
Upon this promise of Christ, and practice of the apostles,
the use of the lot, in the Moravian Church, is founded.
The church believes that God permits it, as long as it is
upheld by faith. As soon as a majority of Moravian min
isters and people declare that they no longer have confi
dence in this mode of determining the will of the Lord, it
must necessarily be abolished. This essential condition of
the use of the lot has been repeatedly recognized by the
General Synod. Here follows the substance of the decla-
ratioH of the last General Synod, held in 1857, in refer
ence to this matter :
" The means by which our Lord and Saviour conducts
his government in the Brethren's Churoh are no other
than those by which he rules his universal church ; namely,
his Holy Word, his Holy Spirit, who leads us into all

THE CONSTITUTION. 107
truth, and the dispensations of his Providence, by which
he determines the course of his church, and of each indivi
dual, according to his own wisdom and love. But if we
are to be led by them, there is required on our part a
heart obedient to the direction of his Word, an ear open to
receive the instruction of his Spirit, and a watchful eye to
mark the intimations which He gives us in the leadings of
his Providence. The more these dispositions are wrought
in our hearts through grace, the more securely shall we be
able to follow his guidance. Such was the conviction of
our forefathers, from the first establishment of* our union.
Nevertheless, there were peculiar cases in which, deeply
convinced of the insufficiency of their own insight into the
things of God, and his government of his church, and ani
mated by an earnest desire to know the will of the Lord,
and to be guided by him alone, they had recourse to the
lot, believing that our Saviour would not put their child
like confidence to shame, (Mark xi. 24,) but in answer to
their united prayers, would by this means reveal to them
his gracious will. This use of the lot is not founded on
any express command or promise in the Scriptures of the
New Testament. We read, however, in the Acts of the
Apostles, that the lot was used by them in the appointment
of Blatthias to the apostolic office. This example of the
apostles determined the founders of the Ancient Moravian
Church to refer to the lot the choice of their first three
elders, and the congregation of Herrnhut followed the
same precedent, when, on May 20th, 1727, they chose by
lot, four brethren out of twelve proposed for the office of
elder. Afterwards the use of the lot was continued in the
choice of elders, and the sending out of missionaries and
other messengers of the church. And not only in these
cases, but in all affairs of importance, as the congregation

108 THE MORAVIAN MANUAL.
of Herrnhut gradually expanded into the Unity of the
Brethren, those who had the direction of it, felt the neces
sity of being thus guided."
" We regard the lot with thankfulness, as a means
granted to us for the time, by the Lord, for learning his
mind, and acting under his direction, when He does not
give us to know His will in any other way. Should filial
confidence in this special guidance of our Lord become
more and more weakened among us, it would be time to
lay aside a usage, which must be devoid of blessing, as
soon as it ceases to be grounded on the innermost convic
tion of the heart." (Synodal Eesults of 1857, § 41.)
The use of the lot, as it affects the whole Unity, takes
place in the two following cases :
1. The election or appointment of bishops, as a general
rule, is submitted to the lot.
2. The election of a new member of the Unity's Elders'
Conference, to fill a vacancy in that body, occurring in the
interval between two General Synods, is always submitted
to the lot.
Each Province has particular rules governing the use of
the lot. Those for the American Province are the follow
ing :
1. When the members of the Provincial Elders' Confer
ence, after deliberating on an appointment, are fully and
unanimously convinced, that they desire, in sincere faith,
for themselves, the direction of the Lord through the
lot, then they may ask the question by the lot, but such
use of the lot shall be binding on the Provincial Elders'
Conference only, and not on the person to whom the
appointment is offered.
2. When a brother or sister receives an appointment
from the Provincial Elders' Conference, and requires a

THE CONSTITUTION. 109
special lot for his or her direction, he or she may ask tho
Provincial Elders' Conference, in writing, to have a special
lot east for himself or herself, and the directions given by
the lot shall be absolutely binding upon that brother or
sister. 3. When a brother oi sister is desirous of having in his
or her private affairs a decision by lot, the use of the lot
shall be allowed, provided the Provincial Elders' Confer
ence becomes satisfied that the applicant for its use is
possessed of implicit faith and confidence, and will yield
perfect obedience to and cheerful acquiescence in the Lord's
will thus ascertained; and provided further, that the
matter concerning which the lot is requested, be of such a
nature as to render its use proper in the estimation of the
Provincial Elders' Conference. — Synodal Results of\%bl,
§44. These simple and explicit regulations set forth the
limits* within which the use of the lot is allowed in this
* The use of the lot in contracting marriages was abolished, as
a rule, many years ago. Much has been said and written on this
subject by persons not acquainted with the true state of the case,
and attempts have been made to cast ridicule upon the usage.
This note is given in the way of explanation of the usage, as it
really prevailed.
The fundamental principle underlying the employment of the
lot in the case of marriages, was a noble principle of devotion to
the service of Christ,- The Brethren believed that the extension
of His kingdom, through their agency, should not be hindered by
any of the relations of this life, in accordance with what the Lord
himself said, as stated in Matthew, xix. 29. They feared that
early engagements would often prevent young men from going
forth, as messengers of the gospel, to distant lands, or render a
long abode in them irksome ; they were, moreover, convinced
6

110 THE MORAVIAN MANUAL.
Province, and imply that it is never to be employed by an
individual, or by any other ecclesiastical board or body,
except the Provincial Elders' Conference, and the Pro
vincial Synod.
that it was a matter of the utmost importance not only to enter
the marriage state in the fear of God, but to secure partners in
life who would, in the fullest sense, be helpmates to them while
laboring in the Lord's vineyard. Therefore they had faith in Him'
that he would condescend to give them such wives as they needed,
and as would approve themselves worthy handmaids of His.
Besides, owing to the peculiar regulations of the settlements,
young men and young women had very little social intercourse
together. In this way, the lot came into use for contracting
marriages in the case of missionaries and ministers, and gradually
of all the members of the church. But it was not employed in
the manner so often set forth by ignorant writers. Men and
women were not indiscriminately coupled, without their know
ledge, and contrary to their wishes. The mode of proceeding
was simply this ; When a man«wished to marry, he proposed a
woman to the authorities of the church ; or, if he had no pro
posal to make, left it to them to suggest a woman. The authori
ties submitted the proposal to the decision of the lot, and if it was
confirmed, made the woman an offer of marriage in the name of
the man, which offer she was at perfect liberty to reject, if she
thought proper ; for the lot bound the authorities to make the
off'er, but not the woman to accept it.- If she refused, or if the
proposal was negatived by the lot, the man made another ; and
the authorities never forced any woman upon him against his will.
So far, therefore, from ridiculing this usage, an intelligent mind
capable of appreciating the spirit which animated the early
Brethren in this respect, will be filled with profound admiration
at the faith which they displayed. When confidence in this mode
of contracting marriages began to wane, the rule was abrogated.
But while it continued, there were far less mihappy marriages
among the Brethren, than among the same number of people in
any other denomination of Christians. This is a well known and
abundantly substantiated fact.

CHAPTER IV.
DOCTRINE.

INTRODUCTION.
The Ancient Church of the Brethren had a regu
lar Confession of Faith, which was several times
revised, and appeared in its most complete form in
the year 1535. In 1564, it was published in
German, with a preface by Dr. M. Luther. The
Renewed Church has no Confession of Faith, as such ;
that is, no document bearing this name. In the
Continental Province, where adherence to a Confession
is an essential condition of the ecclesiastical privi
leges which the Brethren's Church enjoys, the Augs
burg Confession, in its twenty-one articles, is acknow
ledged, "being the first and most generally received
Confession of the Protestant Church, and containing
a simple and clear' enunciation of the articles of the
Christian faith."* This acknowledgment, however,
according to the declaration of the General Synod,
does not bind the conscience of any member, much
less is it of any account in those Provinces of the
Unity " where the Augsburg Confession has no other
value than as being the creed of one (the Lutheran)
* Synodal Eesults of 185'7, ? 94, p. 96.

112 THE MORAVIAN MANUAL.
among many churches enjoying equal rights and
liberty."* But although the Moravian Brethren's Church has
issued no Confession of Faith, as such, it has several
works, bearing the authority of the General Synod,
and setting forth the doctrines which it teaches.
These are : " An Exposition of Christian Doctrine as
taught in the Protestant Church of the United
Brethren," by Bishop Spangenberg, Barby, 1779,
translated into English by La Trobe, and published
in 1784 ; " A Catechism for the Instruction of Youth
in the Church of the United Brethren," various
editions, German and English; "An Epitome of
Christian Doctrine for the Instruction of Candidates
for Confirmation;" and a chapter on Doctrine, in
the Synodal Results. " The Easter Morning Litany,"
moreover, contains a brief Confession of Faith, and
is used annually in all Moravian churches in Christian
and heathen lands.
A Compendium of Doctrine is here given, compiled
from the authorized publications of the church, and
in their very languages, with references to the works
from which the sentences are severally taken. Theii
follows the Easter Morning Litany.
A COMPENDIUM OP DOCTRINE.
I. — Of the Standard of Doctrine.
The Holy Scriptures, of the Old and New Testament,
are and remain the only rule of our faith and practice. We
* Synodal Results of 185r, \ 94, p. 96.

DOCTRINE. 113
revere them as the word of God, which he spake to man
kind, in time past by the prophets, and in these last days
by his Son and his apostles, to instruct them in the way of
salvation through faith in Christ Jesus.*
II. — Of the Holy Trinity.
We believe that God revealed himself to man, as
Father, Son, and Holy Ghost. (Matt, xxviii. 19. )t
III.— 0/ God the Father.
The most exalted character we can give of the Father,
is that he is the Father of our Lord Jesus Christ; (2 Cor.
xi. 81 ; Ephes i. 8; 1 Peter i. 3 ;)J hence we hold the doc
trine of the love of God the Father, who " has chosen us
in Christ before the foundation of the world," and who " so
loved the world that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have
everlasting life."§ IV.— 0/ God the Son.
We hold the doctrine of the real Godhead and real
manhood of Jesus Christ; that God the Creator of all
things, was manifested in the flesh, and has reconciled the
world unto himself; that " he is before all things, and by
him all things consist." ||
v.— 0/ God the Holy Ghost.
We hold the doctrine of the Holy Ghost and his gracious
* Synodal Results of 1857, § 4, p. 6.
f Catechism for Confirmation, Question 4.
t Spangenberg's Exposition, g 86, p. 140.
g Synodal Results of ISST, ? 6, p. 1.
II Synodal Results of \Zht, g 6, p. t.

114 THE MORAVIAN MANUAL.
operations,* who proceedeth from the Father, and whom
our Lord Jesus Christ sent after he went away, that he
should abide with us forever ; f and believe that it is he
who works in us the knowledge of sin, faith in Jesus,
and the witness that we are children of God. J
VI.— 0/ Total Depravity.
We hold the doctrine of the total depravity of human
nature; that there is no health in us; and that, since the
fall, we have no power left to save ourselves. §
VII. — Of the Atonement.
We hold the doctrine of the atonement and satisfaction
of Jesus Christ for us; that he "was delivered for our
offences, and was raised again for our justification;" and
that in his merits alone we find forgiveness of sins and
peace with God.|| VIII.— 0/ the New Birth.
It has been the earnest desire of our church, from the
beginning, that each individual member of it should be
led, in the school of the Holy Ghost, to a deep and tho
rough knowledge, not only of his sinfulness, but of his
exposedness to condemnation before God, as the desert of
sin ; and so be brought to genuine repentance, and to the
conviction of his need of a Saviour; whence will result,
through living faith in Jesus, a thorough renewal of the
inward man, consisting not in the mere laying aside of
* Synodal Results of 1857, | 6, p. 8.
f Easter Morning Litany, p. xv.
X Synodal Results of 1857, g 6, p. 8.
g Synodal Results of 1857, ? 6, p. 7.
II Synodal Results of 1856, I 6, p. 7.

DOCTRINE.

115

some sinful habits, but in an entire change of views and
dispositions, and in a full surrender of the heart to the
Lord.* IX.— 0/ Faith
Cordially to embrace that faithful saying, as worthy of
all acceptation, that Christ Jesus came into the world to
save sinners, and that for the sake of his blood aid death,
our sins are forgiven, and life and salvation imparted unto
MS — this is faith, the gift of God, coming not by our own
reason and strength. We believe, that through faith we
obtain righteousness and peace with God, for Christ's sake,
and the sure hope of eternal life and happiness.f
X. — Of Sanctification.
We hold the doctrine of the fruits of faith, that it must
show itself as an active principle, by a willing obedience to
God's commandments, flowing from love and gratitude to
God ;J and believe that it is necessary for the pardoned
sinner to maintain close and constant communion with our
Saviour, according to his own words : "As the branch
cannot bear fruit of itself, except it abide in the vine, no
more can ye, except ye abide in me," (John xv. 4);
that thus true sanctification of soul and body, and a trans
formation into the Saviour's image, are wrought within
us, not legally, but evangelically; and that the work is
cherished in humility, and maintained and ripened more
and more for the perfect state, by a constant looking unto
Jesus, and to all the merits of his holy life.§
?Synodal Results of 1857, § 8, p. 8 and 9.
-f Catechism for Confirmation, Questions 26, 27 aud 28.
% Synodal Eesults of 1857, § 6, p. 8.
I Synodal Results of 1857, ? 8. p. 9.

116 THE MORAVIAN MANUAL.
XI. — Of Jesus Christ as the Centre of Doctrine.
In conformity with these fundamental articles of our
faith, the great theme of our preaching is Jesus Christ our
Saviour, he who says of the Scriptures : " they are they
which testify of me," — " in whom all the promises of God
are yea and amen," — in whom we have the grace of the
Son, the love of the Father, and the communion of the
Holy Ghost. The word of the cross — that is, the testi
mony of his voluntary offering of himself to suffer and to
die, and of the treasures of grace purchased thereby — is the
beginning, middle and end of our ministry, and to pro
claim the Lord's death wo regard as the main calling of
the Brethren's Church. We point to him as "made of
God unto us wisdom, and righteousness, and sanctification,
and redemption." Hence we maintain, that while the
law of God is given us for the knowledge of sin, we are
led to true contrition of spirit by the testimony which the
Holy Ghost bears more especially to our want of faith in
Jesus, and our indifference to the Saviour who hung upon
the cross for us. (John xvi. 8 aud 9; Acts ix. 5.) The
look at his agonizing death shows us the merited curse and
condemnation under which we lie by nature, but at the
same time reveals the sole ground of justification before
God, reconciliation with him, and deliverance from the
power of death, and from our vain conversation, so
that the conscience is "purged from dead works to serve
the living God."* XII. — Of Christian Life.
Our great and only Master coniprises the whole doc
trine of Christian morality, according to its inmost spirit,
* Synodal Results of 1857, J 7, p. 8.

DOCTRINE. 117
in the commandment of love to God, and to our neighbor.
After his example and that of his apostles, wc will be
careful to remind one another of all those Christian virtues
which flow therefrom, and which adorn the character of a
true child of God. We will especially enforce the import
ance of strict conscientiousness in our whole conduct, and
raise a warning voice against every species of vice and
immorality. Yet all our warnings and exhortations must
not only have reference to Jesus as our all-perfect example,
but be in close accordance with the doctrine of faith,
insisting, according to our Lord's direction, that the tree
must first be made good, in order that it may bring forth
good fruit.* XHl.— Of the Church.
The souls dispersed in all the world, who adhere to
Christ by faith, who. are partakers of the Holy Ghost, and
worship the Father in spirit and in truth, are the body of
Christ, the house of God, the flock of the Good Shep-
herd,!— the holy, universal Christian Church.J
XIV. — Of Baptism.
We first receive a pledge of the forgiveness of sins, and
of the grace of God in Christ Jesus, in the sacrament of
Holy Baptism, for baptism i^a washing and cleansing from
sin by the'blood of Jesus Christ, who loved the church,
and gave himself for it, that he might sanctify and cleanse
it with the washing of water by the word.§ (Ephes. v.
25 and 26.)
* Synodal Results of 1857, § 9, p. 10.
t Spangenberg's Exposition, g 254, p. 441.
X Easter Morning Litany, p. xv.
^ Catechism for Confirmation, Question 33 and 34,
6*

118 THE MORAVIAN MANUAL.
XV. — Of the Baptism of Infants.
Infant Baptism is, in the Holy Scriptures, neither ex
pressly commanded nor forbidden ;* but inasmuch as our
children, by their birth in the Christian church, are called
by the Lord to participate in the blessings of the Gospel
Dispensation, (1 Cor. vii. 14,) and Christ himself blessed
little children, and declared that of such was the kingdom
of heaven, we consider it to be the duty of parents to bring
their infants to be baptized. f
XVI. — Of the Lord's Supper.
The promise of the forgiveness of sins and the grace of
God is renewed and sealed to us, in the sacrament of the
Lord's Supper; — which is a memorial of his death, insti
tuted by Christ himself, wherein, while jointly eating of
the blessed bread and drinking of the blessed cup, we re
ceive the body and blood of our Lord Jesus Christ, as a
pledge of the forgiveness of sins, of life, and eternal happi
ness. J (1 Cor. xi. 26, X. 16.) That is, whenever this Holy
Supper is taken according to the mind of Jesus Christ, the
enjoyment of the bread and wine is connected with the
enjoyment of the body and blood of Jesus, in a manner
incomprehensible to us, and therefore inexpressible. §
XVII. — Of the Final Condition of Mankind in Eternity.
The wicked, condemned by Christ, the righteous Judge,
shall suffer everlasting punishment in hell ; but the right
eous shall see God, and be forever with the Lord, in whose
* Spangenberg's Exposition, g 141 p. 235.
t Synodal Results of 1857, ? 19.
X Catechism for Confirmation, Question 37 and 38.
g Spangenberg's Exposition, g 146, p. 245.

DOCTRINE.

119

presence there is fulness of joy, and at whose right hand
there are pleasures for evermore. (Matt. xxv. 34, 41, 46;
1 Thess. iv. 17.*

THE EASTER MORNING LITANY.
MiN. I believe in the One only God, Father, Son, and
Holy Ghost, who created all things by Jesus Christ, and
was in Christ, reconciling the world unto himself.
I believe in God, the Father of our Lord Jesus Christ,
who hath chosen us in him before the foundation of the
world ;
Who hath delivered us from the power of darkness, and
hath translated us into the kingdom of his dear Son ;
Who hath blessed us with all spiritual blessings in hea
venly places in Christ ;
Who hath made us meet to be partakers of the inheri
tance of the saints in light : having predestinated us unto
the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will, to the praise of
the glory of his grace, wherein he hath made us accepted
in the Beloved.
Cong. This 1 verily believe.
We thank thee, 0 Father, Lord of heaven and earth,
because thou hast hid these things from the wise and pru
dent, and hast revealed them unto babes : even so, Father ;
for so it seemed good in thy sight.
Father, glorify thy name.
MiN. And_Cong. Our Father which art in heaven, hal
lowed be thy name ; thy kingdom come; thy will be done
in earth, as it is in heaven : give us this day our daily
bread; and forgive us our trespasses, as we forgive them
* Catechism for Confirmation, Question 41.

120 THE MORAVIAN MANUAL.
that trespass against us ; and lead us not into temptation,
but deliver us from evil : for thine is the kingdom, and
the power, and the glory, for ever and ever : Amen.
MiN. I believe in the name of the only begotten Son
of God, by whom are all things, and we through him ;
I believe, that he was made flesh, and dwelled among
us, and took on him the form of a servant ;
By the overshadowing of the Holy Ghost, was conceived
of the Virgin Mary ; as the children are partakers of flesh
and blood, he also himself likewise took part of the same ;
was born of a woman ;
And being found in fashion as a man, was tempted in
all points like as we are, yet without sin :
For he is the . Lord, the Messenger of the covenant,
whom we delight in. The Lord and his Spirit hath sent
him to proclaim the acceptable year of the Lord :
He spoke that which he did know, and testified that
which he had seen : as many as received him, to them
gave he the power to become the sons of God.
Behold the Lamb of God, which taketh away the sins
of the world ;
Suffered under Pontius Pilate, was crucified, dead, and
buried ;
The third day rose again from the dead, and with him
many bodies of the saints which slept ;
Ascended into heaven, and sitteth on the throne of the
Father, whence he will come, in like manner as he was
seen going into heaven.
Cong. Amen, come. Lord Jesus ; come, we implore thee :
With longing hearts we now are waiting for thee ;
Come soon, 0 come.
The Lord will descend from heaven with a shout, with

DOCTRINE. 121
the voice of the archangel, and with the trump of God, to
judge both the quick and the dead.
This is my Lord, who redeemed me, a lost and undone
human creature, purchased and gained me from sin, from
death, and from the power of the devil ;
Not with gold or silver, but with his holy precious blood,
and with his innocent suffering and dying;
To the end that I should be his own, and in his king
dom live under him and serve him, in eternal righteous
ness, innocence, and happiness ;
So as he, being risen from the dead, Hveth and reigneth,
world without end.
Cong. This I most certainly believe.
I believe in the Holy Ghost, who proceedeth from the
Father, and whom our Lord Jesus Christ sent, after he
went away, that he should abide with us for ever ;
That he should comfort us, as a mother comforteth her
children ;
That he should help our infirmities, and make interces
sion for us with groanings which cannot be uttered ;
That he should bear witness with our spirit, that we are
the children of God, and teach us to cry, Abba, Father :
That he should shed abroad in our hearts the love of
God, and make our bodies his holy temple :
And that he should work all in all, dividing to every
man severally as he will.
To him he glory in the church, which is in Christ Jesus,
the holy, universal Christian church, in the communion of
saints, at all times, and from eternity to eternity.
Cong. Amen.
I believe that, by my own reason and strength, I cannot
believe in Jesus Christ my Lord, or come to him ;

122 THE MORAVIAN MANUAL.
But that the Holy Ghost calleth me by the gospel,
enlighteneth me with his gifts, sanctifieth and preserveth
me in the true faith ;
Even as he calleth, gathereth, enlighteneth, and sancti
fieth the' whole church on earth, which he keepeth by
Jesus Christ in the only true faith ;
In which Christian churoh, God forgiveth me and every
believer all sin daily and abundantly.
Cong. This I assuredly believe.
I believe, that by holy baptism I am embodied as a mem
ber of the church of Christ, which he hath loved, and for
which he gave himself, that he might saftctify and cleanse
it with the washing of water by the word.
Cong. Amen.
In this communion of saints my faith is placed upon my
Lord and Saviour Jesus Christ, who died for us, and shed
his blood on the cross for the remission of sins, and who
hath granted unto me his body and blood in the Lord's
Supper, as a pledge of grace ; as the Scriptures saith, our
Lord Jesus Christ, the same night in which he was
betrayed, took bread : and when he had given thanks, he
brake it, and gave it to his disciples, and said. Take, eat :
this is my body which is given for you ; this do in remem
brance of me. After the same manner also, our Lord
Jesus Christ, when he had supped, took the cup, gave
thanks, and gave it to them, saying, Drink ye all of it :
this is my blood, the blood of the New Testament, which is
shed for you, and for many, for the remission of sins.
This do ye, as oft as ye drink it, in remembrance of
me. Cong. Amen.
I have a desire to depart, and to be with Christ, which

DOCTRINE. 123
is far better ; I shall never taste death ; yea, I shall attain
unto the resurrection of the dead : for the body which I
shall put off, this grain of corruptibility, shall put on
incorruption ; my flesh shall rest in hope.
And the God of peace, that brought again from the
dead our Lord Jesus, that great Shepherd of the sheep,
through the blood of the everlasting covenant, shall also
quicken these our mortal bodies, if so be that the Spirit of
God hath dwelled in them.
Cong. Amen.
We poor sinners pray,
Hear us, gracious Lord and God;
And keep us in everlasting fellowship with our brethren,
and with our sisters, who have entered into the joy of their
Lord; Also with the servants and handmaids of our church,
whom thou hast called home in the past year, and with the
whole church triumphant; and let us rest together in thy
presence from our labors.
Cong. Amen. They are at rest in lasting bliss.
Beholding Christ our Saviour :
Our humble expectation is
To live with him for ever.
Glory be to Him who is the Kesurrection and the Life ;
He was dead, and behold. He is alive for evermore ; And
he that believeth in Him, though he were dead, yet shall
he live.
Glory be to Him in the church which waiteth for Him,
and in that which is around Him ; for ever and ever.
Cong. Amen.

124 THE MORAVIAN MANUAL.
Grant us to lean unshaken
Upon thy faithfulness.
Until we hence are taken
To see thee face to face.
The grace of our Lord Jesus Christ, and the love of God,
and the communion of the Holy Ghost, be with us all.
Cong. Amen.

CHAPTER V.
MINISTRY.

The orders in the ministry of the Moravian United
Brethren's Church, are derived from the Ancient
Unitas Fratrum, and are those of Bishops, Presby
ters and Deacons. "
I. Bishops. — The episcopal succession, which was
secured in the manner set forth in the first chapter,
is prized by the church as a valuable inheritance, and
as one of the principal links which connect the former
and the present Unity. But the prerogatives of the
episcopal oiBce, as it now exists, are different from
those formerly connected with it. In the Ancient
Church, the government was vested, ex ofiicio, in the
bishops. This is not the case now. The Renewed
Church had adopted a form of government before
the episcopate was transferred to it ; and when the
transfer took place, no change was made in that form.
The General Synod has established the following
principles :
1. " Our episcopacy in itself gives to the individual
who holds it, no title to a share in the government of
the Brethren's Church, or of any individual congre
gation.

126 THE MORAVIAN MANUAL.
2. " No bishop is, as such, subordinate to another.
3. " A biskop has no diocese committed to his
jurisdiction. 4. "A bishop, like every other servant of the
Unity, must receive a special appointment to any
office which he holds, from the Synod, or the Unity's
Elders' Conference, or a Provincial Elders' Confer
ence. 6. " Ordination to the different church-degrees can
be performed only by virtue of an express commission
from the above-mentioned authorities."
The prerogatives belonging to the bishops, in virtue
of their office, are :
1. They only can ordain to the three orders in the
ministry. 2. They have a seat and vote in the General
Synod. 3. They have a seat and vote in the Provincial
Synods of the respective Provinces in which they
reside. At the same time, however, bishops are almost
invariably, by election or appointment, connected
with the government of the church, both in the Pro
vinces and so far as the Unity at large is concerned.
The President of the Unity's Elders' Conference,
with only two exceptions, has always been a bishop ;
and the Presidents of the Provincial Elders' Confer
ences, as a general thing, belong to the same order.
There are at present sixteen bishops, of whom three
have retired from active service. Of the thirteen in

MINISTRY. 127
the service, eight are engaged in administering the
government of the church ; namely, four in the
Unity's Elders' Conference, two in the Provincial
Conference of the American Province North, and
two in the Provincial Conference of the British Pro
vince. Bishops are elected by the General Synod, or
appointed by the Unity's Elders' Conference. In
either 'case, the lot, as a general rule, is used. ^ The
American Province has the right to nominate its
bishops, which is done by the Provincial Synod ; but
the appointment rests with the General Synod, or
Unity's Elders' Conference.
II. Presbyters. — When deacons, after serving one
or two years, have approved themselves worthy min
isters of Christ and his church, and have charge of a
congregation, or are appointed to preside over any
distinct branch of service in the Brethren's Church,
they are ordained presbyters. This ordination does
not give them any new prerogatives, but confirms
them in their ministerial office.
III. Deacons. — The degree of deacon is conferred
upon candidates for the ministry, when they first
enter the service of the church ; and this ordination
qualifies them for administering the sacraments.
The " Synodal Results" of 1857 contain the fol
lowing sentiment respecting ordination to these three
orders : " As every ordination is accompanied by the
believing prayers of the assembled congregation, to
the Head of the church, and by the laying on of

128 THE MORAVIAN MANUAL.
hands in the name of the Father, the Son, and the
Holy Ghost, we consider it as a means of conveying
special divine blessing to those who receive the im
portant charge, to feed the church of God, which He
has purchased with' his own blood."
Candidates for the Ministry. — In the American
Province, such young men as have finished their
studies in the Theological Seminary, and passed the
examinations which are held, semi-annually, in this
institution, become candidates for the ministry, and
are thereby licensed to preach. They generally
enter the Church Boarding School at Nazareth, as
teachers, and remain there until they receive ap
pointments as ministers.
In the other Provinces of the Unity, candidates
for the ministry are usually received into the class of
acolothists, which has been derived from the Ancient
Brethren's Church. Into, the same class many of the
instructors of youth, female elders, and superintend
ents of Widows' and Sisters' Houses, wives of mis
sionaries and of ministers are admitted. The recep
tion takes place in the presence of the Unity's Elders'
Conference, or of a Provincial Elders' Conference;
the persons received giving their right hands to the
elders, as a pledge of their "desire to be faithful in the
service of the church. This custom is Occasionally
observed in the American Province.
Here follows the episcopal succession, from the
beginning of the Ancient Unitas Fratrum to the
present time. Stephen, ¦ Bishop of the WaldenseSj

MINISTRY.

129

and his assistants, transferred the succession to the
Ancient Church, in the year 1467, consecrating the
first three bishops of the list below; and Daniel
Jablonsky and Christian Sitkovius, the survivors of
the line, transferred the succession to the Renewed
Church, in the year 1735, consecrating David
Nitschman, the first bishop of the present Unity.
It will be seen from this list, that the Moravian
Church is the oldest Protestant Episcopal church.
In the year 1749, the Parliament of Great Britain
passed an act to encourage the Brethren to settle in
North America, and acknowledged them as an epis
copal church.
The Episcopal Succession of the Unitas Fratrum,^
from 1467 to 1859.

Tear

No.
of Conse
cration.
Bishops.
Province
-
Ancient CnnRcn.
1
1467
Michael Bradacius,
Moravian-Bohemian.
2
u
A "Waldensian Pastor,
i(
3
if
A Roman Catholic Priest,
a
4
f[
Matthias of Kunwalde,
(t
5
u
Procop of Hradeck,
((
6
1499
Thomas of Przelautsch,
({
7
(1
Elias of Krzizanow,
a
8
1503
Luke of Prague,
u
9
«.
Ambrose of Skulsch,
fC
10
1506
Wenzel,
u
11
.c
Daniel,
u
12
1516
Martin Skoda,
{(
13
1529
Wenzel Albus,
a
14
u
Andrew Cyclov,
(C
15
II
John Horn,
it
16
1532
Benedict Bavorin,
u
130

THE MORAVIAN MANUAL.

Year

No.

ofConse- cration.

Bishops.

Provinces.

17

1532

Veit Michalek,

Moravian-Bohemian.

18

a

John Augusta,

(1 11

19

1537

Martin Michalek,

it u

20

u

Matthias Sion,

(( a

21

1550

John Czerny,

a u

22

(I

Matthias,

U C(

23

u

Paul Panlin,

it u

24

1553

Matthias Czervenka,

U 11

25

1557

George Israel,

Polish.

26

a

John Blahoslav,

Moravian-Bohemian.

27

1571

Andrew Stephan,

ti It

28

u

Jan Caleph,

it tt

29

f(

Jan Lorenz,

Polish.

30

1577

Zacharias of Leitomischl,

Moravian-Bohemian.

31

U

John Aeneas,

tt tt

32

158?

John Abdias,

tt tt

33

u

Simon Theophilus Turnovsky,

Polish.

34

1589

John Ephraim,

Moravian-Bohemian.

35

((

Paul Jessen,

tt tt

36

1594

Jacob Narciss,

(f ((

37

((

Jan Niemczansky,

(( ({

38

1599

Samuel Sussitzky,

C( (f

39

a

Zacharias Ariston,

(( It

40

1601

Bartholomew Niemczansky,

U ((

41

({

Jan. Lanetsch,

tt u

42

1606

Jan Cruciger,

(( tt

43

1608

Martin Gratian Gertich,

Polish.

44

u

Matthias Rybinsky,

tt

45

1609

Matthias Koneczny,

Moravian-Bohemian.

46

1611

Matthias Cyrus,

11 11

47

1612

John Turnovsky,

Polish.

48

u

Gregory Erastus,

Moravian-Bohemian.

49

1618

John Cyrill,

11 11

50

1627

Daniel Micolajivsky,

Polish.

51

1629

Paul Paliurus,

11

52

1632

Lawrence Justin,

Moravian-Bohemian.

53

u

Matthias Procop,

11 11

54

u

John Amos Comenius,

11 11

55

({

Paul Fabricius,

Polish.

56

1633

Martin Orminsky,

11

57

((

John Rybinsky,

11

58

1644

Martin Gertich, jun.

11

MINISTRY.

131

16441662 11
1673
167616921699 11
1709
1712 1725
1734

17351737
17401741
17431744
17451746

1747

1748 II
17501751
175417561758 II
1770
17731775

1782

John Buettner,
Nicholas Gertich,
Peter Jablonsky,
Adam Samuel Hartman,
John Zugehoer,
Joachim Gulich,
John Jacobides,
Daniel Ernst Jablonsky,
Solomon Opitz,
David Cassius,
Paul Cassius,
Christian Sitkov,
Renewed Chohch.
David Nitschman,
Lewis Count de Zinzendorf,
Polycarp Mueller,
John Nitschman, sen.
Frederick Baron de Wattewille,
Martin Dober,
Augustus G. Spangenberg,
David Nitschman, jun.
Frederick W. Neisser,
Christian F. Steinhofer,
J. F. Camerhof,
John Baron de Wattewille,
Leonard Dober,
A. A. Vieroth,
Frederick Martin,
Peter Boehler,
Geofge Walblinger,
Mattheiv Hehl,
John Gambold,
Andi-ew Grasman,
John Nitschman,
Nathaniel Seidel,
Martin Mack,
Martin Graf,
John F. Reichel,
Paul E. Layritz,
P. H. Molther,
Henry de Brueningk,

Polish.

American.Continental. II
American.
Continental. II
American. Continental.

American.Continental.

West Indies.
American. Continental.
American. British.Continental. II
American.
West Indies.
American. Continental.

132

THE MORAVIAN MANUAL.

Tear

No.

ofConse- cration.

Bishops.

Provinces.

99

1782

George Clemens,

Continental.

100

Ci

Jeremiah Risler,

11

101

1783

George Tranecker,

British.

102

1784

John Etwein,

American.

103

1785

John Schaukirch,

West Indies.

104

1786

Benjamin 6. Mueller,

Continental.

105

1789

Christian Gregor,

u

106

u

Samuel Liebisch,

"

107

"

C. Duvernoy,

II

108

11

Benjamin Rothe,

u

109

l'?90

John A. Huebner,

American.

110

li

John D. Koehler,

11

111

1801

Thomas Moore,

British.

112

li

Christian Dober,

Continental.

113

li

Samuel T. Benade,

British.

114

a

Gotthold Reichel,

American.

115

1802

George H. Loskiel,

11

116

1808

John G. Cunow,

Continental.

117

a

Herman Richter,

u

118

1811

John Herbst,

American.

119

1814

William Fabricius,

Continental.

120

a

Charles G. Hueffel,

American.

121

a

Charles A. Baumeister,

Continental.

122

U

John Baptiste de Albertini,

11

123

1815

Jacob Van Vleck,

American.

124

1818

George M. Schneider,

Continental.

125

a

P. W. Poster,

British.

126

((

Benjamin Reichel,

Continental.

127

1822

Andrew Benade,

American.

128

1825

John Wied,

Continental.

129

u

Lewis Fabricius,

u

130

11

Peter F. Curie,

11

131

11

John Holmes,

British.

132

1827

John D. Anders,

American.

133

1835

Frederick L. Koelbing,

Continental.

134

11

John C. Bechler,

American.

135

1836

C. A. Pohlman,

British.

136

11

H. P. Halbeck;

South Africa.

137

II

Jacob Levin Reichel,

Continental.

138

11

Daniel F. Gambs,

II

139

11

William Henry Van Vleck,

American.

140

II

John King Martyn,

British.

MINISTRY.

133

1 Tear

No.
of Conse
cration.
Bishops.
Provinces.
141
1836
John Ellis,
West Indies.
142
1843
John M. Nitschman,
Continental.
143
u
C. C. Ultsch,
II
144
11
John Stengaerd,
"
145
1844
William Wisdom Essex,
British.
146
1845
Peter WoUe,
American.
147
1846
John G. Herman,
11
148
a
Benjamin Seifferth,
British.
149
1^48
C. W. Matthiesen,
Contiuental.
150
1852
F. Joachim Nielsen,
" (Russia.)
151
u
John Rogers,
British.
152
1853
John C. Breutel,
Continental.
153
11
Henry T. Dober,
11
154
11
George Wall Westerby,
West Indies.
155
1854
John Christian Jacobson,
American.
156
1857
Godfrey Andrew Cunow,
Continental.
157
II
William Edwards,
British.
158
11
Charles William Jahn,
Continental.
159
"
Henry Rudolph Wullschlaegel,
11
160
1858
Samuel Reinke,
American.
CHAPTER VI.
WORSHIP.

The manner of worship, in all essential points, is
uniform throughout the Provinces of the Unity and
the Foreign Missions. It is based upon a Ritual, of
which an abstract is given below, and which may be
fpiind at length in the first part of the " Liturgy and
Hymns for the use of the Protestant Church of the
United Brethren or Unitas Fratrum," and upon
certain peculiar services of the church, to be described
in this chapter. DAYS AND SEASONS.
The Lord's Day is of divine appointment, and its
solemn observance as a day of rest and worship,
absolutely binding. It is particularly, but not exclu
sively, set apart for the ministrations of the Word
and Sacraments.
Services in the Week. — Public services of various
kinds are held on week-day evenings. In the Conti
nental Province, and in some of the churches of the
British, these services take place every evening in
the week throughout the entire year.
Church Seasons. — The seasons and festivals of the

WORSHIP. 135
ecclesiastical year are observed, namely: Advent,
Christmas, Epiphany, Lent, the Passion Week,
Easter, Ascension-day, Whitsuntide, and Trinity
Sunday. Memorial Days. — Besides these seasons and festi
vals, the church has what are called "Memorial
Days;" being the anniversaries of certain of the
most important events in its early history. They are
the following : January 19th, commencement of the
mission among the heathen in Greenland, in the year
1733; March 1st, beginning of the Church of the
Brethren, in the year 1457; May 12th, laying of the
foundation-stone for the first church-edifice at Herrn
hut, in the year 1724 ; and agreement to the first
Statutes of the congregation there, in the year 1727 ;
June 17th, beginning of the building of Herrnhut by
the immigrants from Moravia, in the year 1722 ;
July 6th, martyrdom of John Hus, in the year 1415 ;
August 13th, the extraordinarily blessed celebration of
the Holy Communion, in the parish church at Berthels
dorf, in the year 1727, whereby the new covenant of
love and peace between the members of the congre
gation, entered into by the signing of the Statutes,
on May 12th, was sealed, and a remarkable baptism
of the Spirit granted ; September 16th, the abolition
of the office of Chief Elder in the church by the
Synodical Conference assembled at London, in the
year 1741, a memorial day particularly for the minis
ters and other servants of the Brethren's Unity;
November 13th, powerful experience in the Brethren's

136 THE MORAVIAN MANUAL.
Unity, on the occasion of making known the abolition
of this office, that Jesus only is the Chief Shepherd
and Head of the Church.
These Memorial Days are generally noticed in the
public services of the evening, or of the Lord's Day
next following. In many churches, however, the
13th of August and the 13th of November, are cele
brated as solemn festivals. As a general thing, each
church also observes the Anniversary Day of its
organization ; and this celebration is denominated its
" Congregation Festival."

THE RITUAL.
The Church Litany.
The public services of the Lord's day begin with
the Litany, which is used, in several languages, in all
the churches of the Unity, including those of the
foreign mission field. In the Continental Province,
a separate meeting is held at nine o'clock in the
morning, when the prayers of the Litany are read ;
in the American Province, the Litany is generally
prayed in connection with the morning preaching, as
follows :
*LoRD, have mercy upon us.
Christ, have mercy upon us,
liord, have mercy upon us.
Christ, hear us.
Lord, Lord God, merciful and gracious, long-sufiering
* In all the forms of Ritual given in this chapter, the lines in
italics are responses on the part of the congregation.

WORSHIP. 137
and abundant in goodness and truth, keeping mercy for
thousands, forgiving iniquity, and transgression, and sin,
and that will by no means clear the guilty ; (Exod. xxxiv
6, 7.) _
Incline thine ear and hear : for we do not present oui
supplications before thee for our righteousnesses, but foi
thy great mercies. (Daniel ix. 18.)
Lord God, our Father which art in heaven,
Hallowed be thy name ; thy kingdom come ; thy will bt
done in earth, as it is in heaven; give us this day our
daily bread; and forgive us our trespasses, as we forgive
them that trespass against us ; and lead 'us not into temp
tation, but deliver us from evil; for thine is the king
dom, and the power, and the glory, for ever and ever :
Amen. Lord God, Son, thou Saviour of the world.
Be gracious unto us.
Lord God, Holy Ghost,
Abide with us forever.
Most holy blessed Trinity.
We praise thee to eternity.
Thou Lame once slain, our God and Lord,
To needy prayers thine ear afford.
And on us all have mercy.
Prom coldness to thy merits and death.
From error and misunderstanding.
Prom the loss of our glory in thee.
Prom the unhappy desire of becoming great,
Prom self-complacency,
From untimely projects.
From needless perplexity.
From the murdering spirit and devices of Satan,

138 THE MORAVIAN MANUAL.
From the influence of the spirit of this world,
From hypocrisy and fanaticism,
From the deceitfulness of sin,
From all sin,
Preserve us, gracious Lord and God.
By all the merits of thy life,
By thy human birth and circumcision.
By thy obedience, diligence, and faithfulness.
By thy humility, meekness, and patience.
By thy extreme poverty.
By thy holy baptism.
By thy watching, fasting, and temptations?.
By thy griefs and sorrows,
By thy prayers and tears,
, By thy having been despised and rejected.
Bless and comfort us, gracious Lord and God.
By thine agony and bloody sweat,
By thy bonds and scourgings,
By thy crown of thorns,
By thy cross and passion.
By thy Sacred wounds and precious blood.
By thy dying words.
By thy atoning death.
By thy rest in the grave.
By thy glorious resurrection and ascension,
By thy sitting at the right hand of God,
By thy sending the Holy Ghost,
By thy prevailing intercession,
By the holy sacraments,
By thy divine presence, (Matt, xxviii. 20.)
By thy coming again to thy church on earth, or our
being called home to thee.
Bless and comfort us, gracious Lord and God.

WORSHIP. 139
We humbly pray with one accord,
Remember us, most gi-acious Lord ;
Think on thy sufferings, wounds, and cross,
And how by death thou savedst us ;
For this is all our hope and plea,
In time and in eternity.
We poor sinners pray :
Hear us, gracious Lord and God.
Rule and lead the holy Christian church ;
Increase the knowledge of the mystery of Christ, and
diminish misapprehensions ;
Make the word of the cross universal among those who
are called by thy name ;
Unite all the children of God in one spirit; (John
xi. 52.)
Abide their only Shepherd, High-priest and Saviour ;
Send faithful laborers into thy harvest; (Matt. ix. 38.)
Give spirit and power to preach thy word ;
Preserve unto us the word of reconciliation till the end
of days;
And through the Holy Ghost, daily glorify the merits
of thy life, sufiierings, and death :
Hear us, gracious Lord and God.
Prevent or destroy all designs and schemes of Satan,
and defend us against his accusation ; (Rev. xii. 10.)
For the sake of that peace which we have with thee,
may we, as much as lieth in us, live peaceably with all
men ; (Rom. xii. 18.)
Grant us to bless them that curse us, and to do good to
them that hate us ; (Matt. v. 44.)
Have mercy upon our slanderers and persecutors, and
lay not this sin to their charge ; (Acts vii. 60.)

it
140 THE MORAVIAN MANUAL.
Hinder all schisms and offences;
Put far from thy people all deceivers and seducers;
Bring back those who have erred, or have been seduced ;
Grant love and unity to all our congregations :
Hear us, gracious Lord and God.
Thou Light and Desire of all nations; (Matt. iv. 16;
Hag. ii. 7.)
Watch over thy messengers both by land and sea ;
Prosper the endeavors of all thy servants, to spread thy
gospel among heathen nations;
Accompany the word of their testimony concerning thy
atonement, with demonstration of the Spirit and of power ;
(1 Cor. ii. 4.)
Bless our and all other Christian congregations gathered
from among the heathen;
Keep them as the apple of thine eye ; (Deut. xxxii. 10.)
Have mercy on thy ancient covenant-people, the Jews ;
deliver them from their blindness ; (Rom. xi. 25, 26.)
And bring all nations to the saving knowledge of thee :
Hear us, gracious Lord and God.
0 praise the Lord, all ye heathen :
Praise Him, all ye Nations.
Give to thy people open doors to preach the gospel, and
set them to thy praise on earth ; (Rev. iii. 8.)
Grant to all bishops and ministers of the church sound
ness of doctrine and^holiness of life, and preserve them
therein ; (Tit. i. 7, ii. 1.)
Help all elders to rule well, especially those who labor
in the word and doctrine; that they may feed thy church,
which thou hast purchased with thine own blood : (1 Tim.
V. 17; Acts XX. 28.)
Hear us, gracious Lord and God.

WORSHIP. 141
Watch graciously over all governments, and hear our
intercessions for them ; (1 Tim. ii. 1, 2.)
Grant and preserve unto them thoughts of peace and
concord ;
We beseech thee especially, to pour down thy blessings
in a plentiful manner upon the President of the United
States, and the Governors of the individual States of the
Union; upon both Houses of Congress, and the respective
State Legislatures, whenever assembled. Direct and pros
per all their councils and undertakings to the promotion of
thy glory, the propagation of the gospel, and the safety
and welfare of this country.
Guide and protect the magistrates of the land wherein
we dwell, and all that are put in authority; and grant us
to lead under them a quiet and peaceable life, in all godli
ness and honesty : (1 Tim. ii. 2.)
Hear us, gracious Lord and God.
Teach us to submit ourselves to every ordinance of man
for thy sake ; and to seek the peace of the places where we
dwell ; (1 Pet. ii. 13 ; Jer. xxix. 7.)
Grant them blessing and prosperity;
Prevent war, and the effusion of human blood ;
Preserve the land from distress by fire and water, hail
and tempest, plague, pestilence, and famine ;
Let the earth be like a field which the Lord blesseth ;
Give peace and salvation, 0 God, to this land, and to all
that dwell therein :
Hear us, gracious Lord and God.
TO BE PRAYED IN TIME OF WAR.
[Grant, 0 Lord, unto the President of the United
States, in these times of danger, thy gracious counsel,
7*

142 THE MORAVIAN MANUAL.
that in all things he may approve himself the father of the
people ;
Be thou the gracious Protector of these States, and of
our fellow-citizens in all parts of the world ;
Turn the hearts of our enemies; defeat every evil
design against us ; and continue to show thy tender mercy
unto these United States, as thou hast done in the days past ;
Cause us to bow down before thee, to confess our sins,
and to acknowledge with contrite hearts, that it is of thy
mercies that we are not consumed; (Lam. iii. 22.)
Stop in thy tender mercy the effusion of human blood,
and make discord and wars to cease ;
To this end, put into the hearts of the rulers of the
nations thoughts of peace, that we may see it soon estab
lished, to the glory of thy name :
Hear us, gracious Lord and God.'\
Promote, we pray, thy servants' good.
Redeemed with thy most precious blood :
Among thy saints make us ascend
To glory that shall never end :
0 Lord, have inercy on us all.
Have mercy on us when we call:
Lord, we have put our trust in thee,
Confounded let us never be ; Amen.
Supply, 0 Lord, we pray thee, all the wants of thy
Church :
Let all things be conducted among us in such a manner,
that we provide things honest, not only in the sight of the
Lord, but also in the sight of men; (2 Cor. viii. 21.)
Bless the sweat of the brow, and faithfulness in business :
Let none entangle himself with the affairs of this life ;
(2 Tim. ii. 4.)

WORSHIP. 143
But may all our labor of body and mind be hallowed
unto thee : Hear us, gracious Lord and God.
0 thou Preserver of men, (Job vii. 20.)
Send help to all that are in distress or danger;
Strengthen and uphold those who suffer bonds and per
secution for the sake of the gospel; (Heb. xiii. 3.)
Defend and provide for fatherless children and widows,
and all who are desolate and oppressed; (Ps. Ixviii. 5.)
Be the support of the aged; (Is. xlvi. 4.)
Make the bed of the sick, and, in the midst of sufiering,
let them feel that thou lovest them ; (Ps. xii. 3.)
And when thou takest away men's, breath, that they
die, then remember, that thou hast died, not for our sins
only, but also for the sins of the whole world ; (1 John ii.
2; Rom. v. 18.)
Hear. us, gracious Lord and God.
0 Lord, thou who art over all, God blessed for ever,
(Rom. ix. 5.)
Be the Saviour of all men; (1 Tim. iv. 10.)
Yea, have mercy on thy whole creation; (Rom. viii. 19,
22) For thou earnest, by thyself to reconcile all things unto
God, whether things in earth, or things in heaven; (Col.
i. 20; Eph. ii. 16.)
Hear us, gracious Lord and God.
Thou, Saviour of thy body, the church, (Eph. v. 23.)
Bless, sanctify, and preserve every member, through the
truth; (John xvii. 17.)
Grant that each, in every age and station, may enjoy the
powerful and .sanctifying merits of thy holy humanity ;
and make us chaste before thee in soul and body ;

144 THE MORAVIAN MANUAL.
Let our children be brought up in thy nurture and
admonition; (Eph. vi. 4.)
Pour out thy Holy Spirit on all thy servants and hand
maids : (Acts ii. 18.)
Purify our souls in obeying the truth, through the
Spirit unto unfeigned love of the brethren : (1 Pet. i. 22.)
Hear us, gracious Lord and God.
Keep us in everlasting fellowship with the church tri
umphant, and let us rest together in thy presence from
our labors : Hear us, gracious Lord and God.
0 Christ, almighty God,
Have mercy upon us.
0 thou Lamb of God, which takest away the sin of the
world, (John i. 29.) Own us to be thine.
0 thou Lamb of God, which takest away the sin of the
world. Be joyful over us.
0 thou Lamb of God which takest away the sin of the
world. Leave thy peace with us.
0 Christ, hear us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.

DOXOLOGY — TO BE USED ON FESTAL OCCASIONS.
Unto the Lamb that was slain, (Rev. v. 12.)
And hath redeemed us out of all nations of the earth ;
(Rev. V. 9)
Unto the Lord who purchased our souls for himself:
(Acts XX. 28.)

WORSHIP. 145
Unto that Friend who loved us, — and washed us from
our sins in his own blood: (Rev. i. 5.)
Who died for us once, (Rom. vi. 10, 11 ; 2 Cor. v. 15.)
That we might die unto sin; (1 Pet. ii. 24.)
Who rose for us.
That we also might rise ; (1 Cor. xv.)
Who ascended for us into heaven.
To prepare aplacefor us; (John xiv. 2, 3.)
Choir. And to whom are subjected the angels, and
powers, and dominions ; (1 Pet. iii. 22.)
To him be glory at all times,
In the church that waiteth for him, — and in that
which is around him,
Choir. From everlasting to everlasting : Amen.
MiN. Little children, abide in him; that when he
shall appear, we may have confidence, and not be ashamed
before him at his coming. (1 John ii. 28.)
In none but him alone I trust for ever.
In him, my Saviour.
The Lord bless thee, and keep thee ;
The Lord make his face shine upon thee, and be gra
cious unto thee ;
The Lord lift up his countenance upon thee, and give
thee peace :
In the name of Jesus: Amen.

THE MINISTRATION OF BAPTISM TO INFANTS.
Baptism is to be administered with befitting
solemnity, ordinarily in a public meeting of the con
gregation, which the children especially should at
tend. After the singing of a suitable hymn, and a

146 THE MORAVIAN MANUAL.
short discourse, treating of the nature of baptism,
and the obligations of parents presenting their chil
dren to be baptized, the congregation rises, and
unites with the officiating minister in the following
petitions :
Christ, thou Lamb, of God, which takest away the sin
of the world,
Leave thy peace with us : Amen.
By thy holy sacraments.
Bless us, gracious Lord and God.
Baptisnl is the answer of a good conscience towards
God, who hath saved us by the washing of regeneration
and renewing of the Holy Ghost, which is shed on us
abundantly through Jesus Christ our Saviour.
Children, also, may be made partakers of this grace;
For Christ hath said. Suffer little children to come unto
me, and forbid them not, for of such is the kingdom of
heaven. An infant we present to thee.
As thy redeemed property,
And thee most fervently entreat,
Thyself this child to consecrate
By baptism, and its soul to bless,
Out of the fulness of thy grace.
(The child having been brought in, the minister offers up a
prayer.) Ye who are baptized into Christ Jesus, how were ye
baptized ?
Into his death.
N. N., into the death of Jesus I baptize thee, in the
name of the Father, and of the Son, and of the Holy Ghost.

WORSHIP. 147
(During the imposition of hands the minister continues :)
Now art thou buried with him by baptism into his
death; In the name of Jesus : Amen.
Now therefore live, yet not thou, but Christ live in
thee ; and the life which thou now livest in the flesh, live
by the faith of the Son of God, who loved thee, and gave
himself for thee. This grant according to thy word,
Through Jesus Christ our only Lord,
0, Father, Son, and Spirit.
TheLord bless thee, and keep thee ;
The Lord make his face shine upon thee, and be gra
cious unto thee ; ^
The Lord lift up his countenance upon thee, and give
thee peace;
In the name of Jesus : Amen.

A second Litany, to be used at the baptism of
children, may be found in the first part of the Hymn
Book, pages xviii. xix.

THE MINISTRATION OE BAPTISM TO ADULTS.
By the administration of Baptism, in the case of
an adult, the person baptized is admitted to the com
municant congregation. This sacrament, except
illness prevents it, is always administered in a public
meeting. The service begins with the following
hymn: Christ, the almighty Son of God, .
Took on him human flesh and blo,od.
And willingly gave up his breath
To save us from eternal death.

148 THE MORAVIAN m:aNUAL.
Praise to the Father and the Son,
And Holy Spirit, Three in One,
That we're from condemnation free'd.
Since Christ our ransom fully paid.
[After a short discourse by the minister, follow these petitions :]
Lord God, our Father, which art in heaven.
Hallowed be thy name ; thy kingdom come ; thy will be
done in earth as it is in heaveyi ; give us this day our daily
bread ; and forgive us our trespasses, as we forgive them
that trespass against us ; and lead us not into temptation,
but deliver us from evil : for thine is the kingdom, and
the power, and the glory, for ever and ever : Amen.
Lord God, Son, thou Saviour of the world.
Be gracious unto us.
Lord God, Holy Ghost,
Abide with us forever.
Thou Lame once slain, our God and Lord,
To needy prayers thine ear afford.
And on us all have mercy.
By thy divine presence.
By thy holy sacraments.
Bless us, gracious Lord and God.
[Then the minister puts the following questions to the candi
date for baptism :]
Dost thou believe in God the Father, almighty Maker
and Preserver of heaven and earth ?
Answer. I do.
Dost thou believe in Jesus Christ, the only begotten Son
of God, our Lord, who loved us, and gave himself for us ?
Answer. I do.
Dost thou believe in the Holy Ghost, the holy Christian

WORSHIP. 149
church, the forgiveness of sins, the resurrection of the
body, and the life everlasting ?
Answer. I do.
Dost thou believe that thou art a sinful creature, deserv
ing of wrath and eternal punishment ?
Answer. I verily believe it.
Dost thou believe that Jesus Christ is thy Lord, who
redeemed thee, a lost and undone human creature, from
sin, from death, and from the power of the devil, with his
innocent sufi^ering and dying, and with his holy and precious
blood ?
Answer. 1 verily believe it.
Dost thou in this faith desire to be baptized into the
death of Jesus, to be washed from thy sins, and to be
embodied into the congregation of the faithful ?
Answer. This is my sincere desire.
Doat thou in this faith renounce the service of sin and
Satan, and determine to live under Christ in his kingdom,
and serve him in holiness and righteousness all the days of
thy life ?
Answer. / do most heartily, in the strength of Jesus
Christ, my Lord, and of his Holy Spirit.
Unto BiM, 0 Lamb of God, — Open thy salvation's treasure
In rich measure j^graciously his sins forgive.
Him receive, — Grant him peace and consolation ;
Join him to thy congregation, — As the purchase of thy death.
The water flowing from thy side,
Which by the spear was open'd wide.
Be now his bath ; thy precious blood
Cleanse him, and bring him nigh to God.
[The candidate for baptism kneeling, the minister offers up a
prayer.]

150 THE MORAVIAN MANUAL.
Ye who are baptized into Christ Jesus, how were ye
baptized ?
Into his death.
N. N., into the death of Jesus I baptize thee, in the
name of the Father, and of the Son, and of the Holy
Ghost. [During the imposition of hands, the minister continues :]
Now art thou washed, justified and sanctified by the
blood of Christ: therefore live, yet not thou, but Christ
live in thee; and the life, which thou now livest in the
flesh, live by the faith of the Son of God, who loved thee,
and gave himsdf for thee.
Amen, Hallelujah, Hallelujah,
Amen, Hallelujah.
[Then, the congregation kneeling, the following verses may be
sung:] May Christ thee sanctify and bless.
His Spirit's seal on thee impress ;
His body, torn with many a wound.
Preserve thy soul and body sound.
The Father, Son, and Holy Ghost,
Will thee protect, we humbly trust.
The Lord bless thee and keep thee ;
The Lord make his face shine upon thee, and be
gracious unto thee ;
The Lord lift up his countenance upon thee, and give
thee peace.
In the name of Jesus : Amen.

There is a particular service for the baptism of
adults from the heathen. See first part of the Hymn
Book, pages xxii.-xxiv.

WORSHIP. 151
THE ORDER EOR THE ADMINISTRATION OE THE LORD'S
SUPPER.
[The service is opened by singing verses expressive of penitence
and contrition of heart, after which a prayer for absolution is
offered up. The congregation rising, a verse is sung, and the
bread is consecrated by pronouncing the words of institution :]
" Our Lord Jesus Christ, the same night in which he was
betrayed, took bread, and when he had given thanks, he
brake it, and gave it to his disciples, and said : Take, eat :
this is my body, which is given for you. This do in remem
brance of me."
[The consecrated bread is then distributed by the minister and
his assistants among the communicants, during the singing of
hymns, treating principally of the sufferings and death of our Lord.
After all the communicants have received the bread, the minister
repeats the words :]
Our Lord Jesus Christ said, " Take, eat : this is my
body, which is given for you."
[The congregation partake altogether, kneeling either in silent
prayer, or while a verse is sung, expressive of the solemn act.
The congregation rising, verses of thanksgiving are sung, after
which the minister consecrates the wine by pronouncing the
words :]
" " After the same manner also our Lord Jesus Christ
took the cup, when he had supped, gave thanks, and gave
it to them saying : Drink ye all of it : this is my blood,
the blood of the New Testament, which is shed for you and
for many, for the remission of sins. This do ye, as oft as
ye drink it, in remembrance of me."
[The minister then partaking of the consecrated cup, delivers it
to his'assistants, by whom it ia administered to the congregation ;

152 THE MORAVIAN MANUAL.
during which time hymns are sung, treating of the remission of sins
in the blood of Jesus, and of its healing and sanctifying power.
The service is continued with hymns, treating of brotherly love,
communion with Christ, and thankfulness for his incarnation,
passion, and death, and concluded with the blessing.]

THE RITE OP CONFIRMATION.
Persons baptized in their infancy, are solemnly
confirmed in their baptismal covenant previous to
reception into the communicant congregation. The
order of services in administering the rite, is the
following :
[After singing suitable hymns, the minister delivers a discourse
to the congregation, and closes with an address to the candidates
for confirmation. Then he proceeds to put to them the following
questions ;]
1. Do you believe in your heart, and confess with your
mouth, the divine truths of the Holy Scriptures; will you
abide by them, as the rule of your conduct in life, and the
ground of your hope in death ?.
Answer. Yes.
2. Are you now prepared, as in the presence of God the
omniscient, and of this congregation, solemnly to renew
and confirm your baptismal covenant, and to seal it in the
holy supper ?
Answer. lam.
3. Do you believe in God the Father, Son and Holy
Ghost, in whose name you have been baptized, and do you
look for remission of your sins and acceptance with God,
solely through his mercy, and the all-sufficient merits of
our Lord Jesus Christ ?
Answer. Yes, by the grace of God.

WORSHIP. 153
4. Do you solemnly promise, anew, with a true heart and
full purpose of soul, to renounce the world and sin, and to
cleave with all your mind and strength to Christ your
Saviour; by keeping his commandments, to fulfil your
duties towards God and your neighbor, and thns in word
aud deed to honor and glorify your blessed Redeemer ?
Answer. Yes, God helping me.
[The candidates having answered these questions, kneel down,
and the minister imparts to each the blessing of confirmation, with
imposition of hands, pronouncing at the same time a text of
Scripture, such as :]
" The very God of peace sanctify you wholly ; and I
pray God your whole spirit, and soul, and body, be
preserved blameless unto the coming of our Lord Jesus
Christ." (1 Thess. v. 23.)
Or, "Now the God of peace, that brought again from
the dead our Lord Jesus, that great Shepherd of the sheep,
through the blood of the everlasting covenant, make you
perfect in every good work to do his will, working in you
that which is well-pleasing in his sight, through Jesus
Christ." (Heb. xiii. 20, 21.)
[After this the minister adds :]
The Lord bless thee, and keep thee ;
The Lord make his face shine upon thee, and be gracious
unto thee ;
The Lord lift up his countenance upon thee, and givo
thee peace ;
In the name of Jesus : Amen.
[All then kneel down, and the persons confirmed are commended
in prayer to the Lord. The service is concluded with a hymn.
All candidates for confirmation are, previous to it, carefully
instructed by the minister in the doctrines of Christianity, with a

154 THE MORAVIAN MANUAL.
particular reference to the Lord's Supper, of which they are invited
to partake at the next celebration of this holy ordinance, subse
quent to their confirmation.]

THE RITE OE ORDINATION.
[The service being opened by the singing of the hymn : Come,
Holy Ghost, come Lord our God, &c., or some other suitable verses,
the Bishop addresses the congregation in an appropriate discourse,
ending with a charge to the candidate (or candidates) for ordi
nation, after which he offers up a prayer, imploring the blessing
of God upon the solemn transaction, and commending the candi
date (or candidates) to his grace, that he may be endowed with
power, and unction, and the influences of the Holy Ghost, for
preaching the word of God, administering the holy sacraments,
and for doing all those things which shall be committed unto him
for the promotion of the spiritual edification of the church. The
Bishop then proceeds to ordain the candidate (or candidates) with
imposition of hands, pronouncing the following or similar
words :]
I ordain (consecrate) thee, N. N., to be a Deacon
(Presbyter) (Bishop) of the church of the United Brethren
in the name of the Father, and of the Son, and of the
Holy Ghost : The Lord bless thee, and keep thee ; The
Lord inake his face shine upon thee, and be gracious unto
thee ; The Lord lift up his countenance upon thee, and give
thee peace : In the name of Jesus : Amen.
[The Bishop having returned to his place, kneels down with the
whole congregation, all worshipping in silent devotion ; and after
a suitable pause, one of the following Doxologies is sung by the
choir, the congregation joining in the Amen, Hallelujah.
The service is concluded with a, short hymn, and the Bishop
pronouncing the New Testament blessing.
N. B. At the consecration of Bishops, two, or three Bishops
generally assist.

WORSHIP. 155
DOXOLOGIES.
(a) To be used at the ordination of Deacons.
Glory be to thy most meritorious Ministry,
0 thou Servant of the true tabernacle.
Who did not come to be ministered unto,
But to minister.
Amen, Hallelujah, Hallelujah,
Amen, Hallelujah.
(b) To be used 3.t the Ordination of Presbyters.
Glory be to thy most holy Priesthood,
Christ, thou Lamb of God ;
Thou who wast slain for us ;
Who by one offering hast perfected for ever them that
are sanctified.
Amen, Hallelujah, Hallelujah,
Amen, Hallelujah.
(c) To be used at the Consecration of Bishops.
Glory be to the Shepherd and Bishop of our souls.
The great Shepherd of the sheep, through the blood of
the everlasting covenant;
Glory and obedience be unto God the Holy Ghost, our
Guide and Comforter ;
Glory and adoration be to the Father of our Lord
Jesus Christ,
Who is the Father of all who are called children on
earth and in heaven.
0 might each pulse thansgiving beat.
And every breath His praise repeat.
Amen, Hallelujah, Hallelujah,
Ainen, Hallelujah.

156 THE MORAVIAN MANUAL.
THE FORM OP SOLEMNIZATION OF MATRIMONY.
[The Minister says :]
Dearly Beloved : We are here assembled in the presence
of God and this congregation, (company,) to join together
this man, N. N., and this woman, N. N., in holy matri
mony, which is declared by the Apostle to be honorable
among all men ; and, therefore, is not by any to be entered
into unadvisedly or lightly, but reverently, discreetly, and
in the fear of God. In this holy estate, these two persons
are now to be united.
In holy writ we are taught :
. That matrimony was instituted by God himself, and is,
therefore, an holy estate ;
That, according to the ordinance of God, a man and his
wife shall be one flesh ;
That what God hath joined together, man may not put
asunder ;
That, under the New Covenant, the married state hath
been sanctified, to be an emblem of Christ and his
church ;
That the husband, as the head of the wife, should love
her, even as Christ also loved the church ; and that the
wife be subject to her own husband in the Lord, as the
church is subject unto Christ;
That, in consequence, Christians thus united together,
should love one another, as one in the Lord, be faithful one
to the other, assist each other mutually, and never forsake
one another. Loving God, our Saviour, above all things,
whatsoever they do, in word or deed, they should do all to
the glory of God, and in the name of Jesus Christ.
Premising that there is no impediment to prevent your
being lawfully joined together in wedlock, according to the

WORSHIP. 157
word of God, and the laws of this country, I now ask thee,
N. N.,
Wilt thou have this woman, N. N., here present, to thy
wedded wife, to live together after God's ordinance, in the
holy estate of matrimony ? Wilt thou love her, honor her,
and care for her ; and, through the grace of God, approve
thyself unto her, in every respect, as a faithful Christian
husband, so long as ye both shall live ?
Answer. Yes.
In like manner, I now ask thee, N. N.,
Wilt thou have this man, N. N., here present, to thy
wedded husband, to live together, after God's ordinance,
in the holy estate of matrimony? Wilt thou love him,
honor him, and be subject unto him in the Lord ; and
through the grace of God, approve thyself unto him, in
every respect, as a faithful Christian wife, so long as ye
both shall live ?
Answer. Yes.
For as much, then, as ye have thus consented to live
together in holy wedlock, and have witnessed the same
before God and this congregation (company,) we exhort
you, that ye enter upon the estate of matrimony in the
name of the Lord, and that ye live therein according to
the precepts of his holy word.
To this end, we now unite with you, in imploring his
divine aid and blessing, and the guidance and sanctification
of his good Spirit.
Let us pray :
0 Lord, our God ! who thyself has instituted and blessed
the estate of matrimony, sanctifying the same, under the
new Covenant, to be an emblem of Christ and his church,
we beseech thee, graciously to look upon these two persons,
8

158 THE MORAVIAN MANUAL.
who are about to be united in holy wedlock. Grant, that
they may enter upon, and continue in this estate, in thy
name. Replenish their hearts with thy love, and enable
them to be faithful one to the other, and thus to live to
gether in perfect love and peace. Sanctify and bless their
union; vouchsafe unto them the guidance of thy holy Spirit,
and teach them to do that, which is well pleasing in thy
sight, through Jesus Christ, our Lord. Amen.
[Here the minister joins their right hands.]
In the name of God, the Father, the Son, and the Holy
Ghost, ye are now joined together, to live in holy wedlock,
as husband and wife. Receive yc the blessing of the
Lord :
The Lord bless you, and keep you ;
The Lord make his face shine upon you, and be gracious
unto you ;
The Lord lift . up his countenance upon you, and give
you peace : Amen.

THE ORDER OP THE BURIAL OF THE DEAD.
When the funeral procession has reached the grave, the corpse
is placed aside of it, and the minister says :
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Chriit, hear us.
Lord God our Father which art in heaven.
Hallowed be thy name ; thy kingdom come ; thy will be
done in earth, as it is in heaven : give us this day our daily
bread; and forgive us our trespasses, as we forgive them
that trespass against us; and lead us not into temptation ;

WORSHIP. 159
but deliver us from evil: for thine is the kingdom, and
the power, and the glory, for ever and ever : Amen.
Lord God, Son, thou Saviour of the world.
Be gracious unto us.
By thy human birth.
By thy prayers and tears.
By all the troubles of thy life,
By the grief and anguish of thy soul.
By thine agony and bloody swoat.
By thy bonds and scourgings.
By thy crown of thorns.
By thine ignominious crucifixion,
By thy sacred wounds and precious blood.
By thy atoning death,
By thy rest in the grave.
By thy glorious resurrection and ascension.
By thy sitting at the right hand of God,
By thy divine presence,
By thy coming again to thy church on earth, or our
being called home to thee,
Bless and comfort us, gracious Lord and God.
Lord God, Holy Ghost,
Abide with us for ever.
I am the Resuriection and the Life, saith the Lord; he
that believeth in me, though he were dead, yet shall he
live. And whosoever liveth and believeth in me shall
never die.
Therefore, ble.^sed are the dead which die in the Lord
from henceforth; yea, saith the Spirit, that they may rest
from their labors.
0 death, where is thy sting ? O grave, where is thy
victory ? The sting of death is sin, and the strength of

160 THE MORAVIAN MANUAL.
sin is the law : but thanks be to God, which giveth us the
victory through our Lord Jesus Christ. Amen.
Now to the earth let these remains,
In hope committed be ;
Until the body chang'd attains
To immortality.
[During the singing of this verse, the corpse is committed to
the grave.]
We poor sinners pray.
Hear us, gracious Lord and God ;
And keep us in everlasting fellowship with the church
triumphant, and let us rest together in thy presence from
our labors. Amen.
None of us liveth to himself, and no man dieth to him
self; for whether we live, we live unto the Lord, and
whether we die, we die unto the Lord ; whether we live
therefore or die, we are the Lord's : for to this end Christ
both died, and rose, and revived, that he might be Lord
both of the dead and living.
Blessed and holy is he that hath part in the first resur
rection : on such the second death hath no power, but
they shall be priests of God and of Christ.
Glory be to Him who is the Resurrection and the Life,
who quickeneth us, while in this dying state, and after we
have obtained the true life, doth not suffer us to die any
more. Glory be to Him in the church which waiteth for Him,
and in that which is around Him, for ever and ever.
Amen.
The Saviour's blood and righteousness.
My beauty is, my glorious dress ;
Thus well array'd I need not fear.
When in his presence I appear.

WORSHIP. 161
The grace of our Lord Jesus Christ, the Love of God,
and the Communion of the Holy Ghost, be with us all.
Amen. A second Burial-Litany may be found in the first
part of the Hymn Book, pages xxxi. and xxxii.

Prayer Meetings. — The Monthly Concert for
Prayer, on the first Monday of the month, is held in
all the Provinces, on which occasion, in fellowship
with many other children of. God, the work of the
Lord in heathen lands is particularly made the sub
ject of supplications. Besides this stated service,
other prayer meetings are frequently held, and con
ducted in various ways in the difi'erent Provinces and
churches. PECULIAR SERVICES.
io«e-.Feas^s.-^Love-Feasts, which are derived from
the Agapse of the apostolical church, are celebrated
on various occasions, generally in connection with a
solemn festival, or preparatory to the Holy Com
munion. The service consists in singing hymns and
anthems, alternately, by the choir and congregation.
Printed odes are often used, prepared expressly for
the occasion. In the course of the service a simple
meal of biscuit and cofi'ee or tea, is served, of which
the congregation partake together. In some churches
the Love-Feast concludes with an address by the
minister. Liturgical Services. — These are either so called

162 THE MORAVIAN MANUAL.
"Liturgies," or "Singing-Meetings." On occasion
of the former, a printed collection of hymns and
anthems of praise is used, which are sung or chanted,
alternately, by the minister, choir and congregation.
.The latter are conducted as follows : the minister
selects a number of verses from different hymns, in
such a manner that the whole series sets forth a con
nected view of some devotional subject ; so that the
congregation, while singing, may feel as deep an
interest in it, and contemplate it as directly as though
listening to a discourse. They are thus "speaking
to themselves in psalms, and hymns, and spiritual
songs, singing and making melody in their hearts to
the Lord." (Ephes. v. 18, 19.) These Liturgical
Services, which are very edifying, are confined, in
the American Province, almost exclusively to Ger
man churches.
Services on Christmas Eve and New Year's Eve. —
On Christmas Eve a solemn service is held, comme
morating the birth of Christ. The narrative of the
event is read from the gospels ; hymns and anthems
are sung by the choir and congregation ; an address
is delivered ; and prayers are offered up. On New
Year's Eve there are generally two services. The
first, in some congregations, is a Love-Feast; in
others it is devoted to the reading of the Pastor's
Annual Report. The second service begins half an
hour before midnight. On this occasion the minister
delivers a suitable discourse, and continues speaking
until precisely at twelve o'clock, the organ, accom-

WORSHIP. 163
panied by a corps of trombonists, peals forth in its
loudest notes, announcing the New Year ; the con
gregation rising at the same time, and singing the
following hymn of thanksgiving : —
Now let us praise the Lord
With body, soul, and spirit ;
Who doth such wondrous things,
Beyond our sense and merit ;
Who from our mother's womb,
And earliest infancy,
Hath done great things for us ;
Praise him eternally.
0, gracious God, bestow
On us, while here remaining.
An ever cheerful mind ;
Thy peace be ever reigning.
Preserve us in true faith.
And Christian holiness ;
That when we go from hence.
We may behold thy face.
Immediately afterward the congregation kneels in
prayer, and the minister invokes the blessing of the
Lord, for the new year, upon the authorities^ minis
ters and congregations of the Moravian Church, the
foreign missions, and all its other enterprises, the
government of the country, the Church of Ohrist
generally, in all its parts, and the whole world.
Thereupon the Scripture texts, appointed in the
Text Book of the church for the first day of the new
year, are read, and the service is concluded with a
hymn and the benediction.
Services of the Passion Week and Easier Festival. —
The Passion Week, beginning with the Saturday be-

164 THE MORAVIAN MANUAL.
fore Palm Sunday, and extending to the following
Saturday, is observed in a peculiarly solemn manner.
In the evening of the first Saturday, a series of ser
vices commence, which are continued throughout the
week, and have for their object the commemoration
of the events in the history of the last days of the
Son of Man, from the time when Jesus was anointed
"for his burial," by Mary, at Bethany, to the day
on which his body was laid in the tomb. In order to
this commemoration, the history is read from a har
mony of the four Gospels, published by the Church.
At appropriate passages the reading is varied by
hymns relating to what has been read, or by chants
and anthems of the choir ; at other passages prayer
is offered up. On Palm Sunday the rite of Confir
mation is administered, and on Maundy Thursday
evening the Holy Communion celebrated. Good
Friday is distinguished by several services, conducted
in the manner stated above; and on the afternoon of
the Saturday before Easter, a Love-Feast is cele
brated. At sunrise on Easter Sunday, the resur
rection of the Lord from the grave is commemorated
by a solemn worship, on which occasion the Easter
Morning Litany (see chapter on Doctrine) is used.
This service, wherever it is practicable, takes place
on the church burying-ground, to which the congre
gation moves in procession, preceded by a corps of
trombonists and singers.
The manner of observing the Passion Week is the
same in all the Provinces and mission fields of the
Unity.

CHAPTER VII.
DISCIPLINE.

The Brethren of the Renewed Church, in accord
ance with the example of the apostolical churches,
and of the Ancient Unitas Fratrum, established a
Church Discipline at an early day of their history.
This Discipline they considered of very great im
portance. When the Saxon government sent com
missioners to Herrnhut, in order to examine the
doctrines and constitution of the congregation
there, the Brethren declared their readiness to for
sake all they had, and go into other lands, if the
free exercise of their Discipline were not conceded.
Since that time the Discipline has continued un
changed in its fundamental principles. These are
committed to the safe keeping of the General Synod,
whose duty it is, through its Executive Board, to
care for their observance in all parts of the Unity.
At the same time, however, each Province, and each
church in the same, as well as the Foreign Mission
Provinces, all have respectively a Discipline of their
own, based upon these fundamental principles.
In this chapter the principles are given, as set
forth in the " Synodal Results ;" and then the more
particular rules for the American Province.
8*

166 THE MORAVIAN MANUAL.
NATURE AND PURPOSE OP CHURCH DISCIPLINE.
By the term CHurch Discipline, taken in its widest
sense, the church understands a training of its mem
bers for their calling of grace. To effect this, one of
the most important means is a faithful care of souls,
on the part of pastors ; whose duty it is to visit the
members of their congregations, encourage friendly
intercourse with themselves, and minister to the spi
ritual necessities of every soul. In a more limited
sense of the ivord. Church Discipline denotes the
various degrees of brotherly correction which are
employed, when affectionate admonitions prove fruit
less; according to the directions given in Matt, xviii.
15, 17 ; 1 Cor. V. 11, 13 ; 1 Tim. vi. 3, 6 ; 2 John
verse 10.
The purpose of Church Discipline is a two-fold
one. By it, in the first place, the Christian cha
racter of an entire congregation is to be strictly
maintained; and, in the second place, individual
members are to be guarded from giving offence and
falling into sin ; to be kept in the way of righte
ous, sober and holy living ; and to be restored in the
spirit of meekness, when any have departed from this
way. EXERCISE OF CHURCH DISCIPLINE.
1. In its widest signification, Church Discipline is
exercised by means of the public proclamation of the
Divine Word ; as well as by the niutual fraternal

DISCIPLINE. 167
admonitions and warnings of the members of a con
gregation. Brotherly love precedes all discipline
and constitutes its very source. The first object of
this love must be the spiritual welfare of the mem
bers of a congregation. "If a man be overtaken in
a fault, restore such an one in the spirit of meek
ness." (Gal. vi. 1.) Words spoken in kindness,
even though they convey a reproof, may find, by the
grace of God, access to the heart ; — then " thou hast
gained thy brother." When transgressions occur, in
a congregation, of such a nature that they ought to
be reported to the Pastor, or his advisory Board or
Committee, it becomes the duty of every member,
who is acquainted with the circumstances, to render
a timely exercise of discipline possible, by a candid
and truthful communication. At the same time,
every thing like tale-bearing or calumny, which are
ranked in Scripture with heinous sins, is to be care
fully guarded against. In order to prove the truth
of a charge, and especially when the individual
accused denies it, the name of the informant must be
given, and an opportunity afforded for both parties
to meet in the presence of the Pastor. With such
cases, the exercise of Church Discipline in the re
stricted sense begins.
2. There are three degrees of Church Discipline
understood in this sense.
The first consists in reproof administered by the
Pastor to those who have erred, in accordance with
the duty which his oifice imposes upon him before the

168 THE MORAVIAN MANUAL.
Lord. At such times he must admonish and rebuke
with earnestness and fidelity, with humility and true
affection. In the event of graver transgressions, especially
when they have become open and manifest, the second
degree of Church Discipline must be put in force.
It consists in summoning the delinquent before the
Board of Elders or the Standing Committee of a con
gregation, (see below,) in accordance with the in
junction of the Lord : "If thy brother will not hear
thee, then take with thee one or two more, that in
the presence of two or three witnesses, every word
may be established." (Mat xviii. 16.) After having
examined the delinquent, this Board, in connection
with tho Pastor, is to decide whether he shall be
suspended from the Lord's Supper, or not. Such
suspension may be resorted to in particular cases,
instead of excommunication, even where open offence
has been given by sinful practices ; but only if un
feigned repentance is manifested, and a real change
of heart may be hoped for.
The third and last degree of Church Discipline is
excommunication. This is to be resorted to in case
no change takes place after milder measures have
been used, but the erring member continues in his
evil ways, obstinately resisting the rules of the
church, and proving a stumbling block to others ;
and in the case of such as fall into gross sins, whereby
the name of Christ is evil spoken of, according to
the rule of the apostle : " put away from among you

DISCIPLINE. 169
that wicked person." (Cor. v. 13.) In exercising
this and the second degree of discipline, compas
sionate love must prevail, but not personal considera
tions or a false tenderness. It becomes the solemn
duty of the Board of Elders to proceed in every case
with the utmost conscientiousness, impartially weigh
ing all circumstances, and earnestly praying for the
guidance of the Holy Spirit. Cases of excommuni
cation are to be announced to the communicant con
gregation, at a suitable meeting.
RE-ADMISSION.
It is the province of the Board of Elders, in con
nection with the Pastor, to determine the time for
the re-admission of such as have been suspended from
the Lord's Supper, or excluded from the church ; and
they must act in this matter with the greatest cir
cumspection. The state of heart of the candidate
for re-admission, and not external considerations of
any kind, must guide them in their decision. Cases
of re-admission to the church are also to be announced
to the communicant congregation.
RULES FOR INDIVIDUAL CHURCHES.
The several churches, as was stated before, have
particular rules for their own government, based upon
the principles of Discipline which are common to the
whole Unity. These rules must contain nothing
which is contrary to the decrees of the General Sy-

170 THE MORAVIAN MANUAL.
nod or of the Provincial Synod, under which a church
stands. For the American Province the following regula
tions have been established by its. Synods :
I. The Necessity of Rules.
1. Every individual church is bound to profess
adherence to a written or printed code of regula
tions, embodying its own particular constitution and
discipline, and commonly denominated "A Brotherly
Agreement." 2. This code must be in accordance with the prin
ciples of the constitution and general discipline, laid
down by the General Synod, and the Provincial Sy
nod, and contain nothing contrary to the enactments
of either.
3. Every church is at liberty, either to prepare a
draft of such a code, to be laid before the Provincial
Elders' Conference, for its sanction, modification or
rejection ; or to request the Provincial Elders' Confe
rence to furnish a draft. In the latter case, the church
may propose amendments, reject the whole, and sub
stitute a new draft ; always, however, subject to the
revision and approval of the Provincial Elders' Con
ference. If necessary, a delegation may be sent to
confer with this Conference on the subject. As soon
as the Provincial Elders' Conference has expressed
its sanction, in writing, the rules may be adopted by
the church.

DISCIPLINE. 171
II. Officers administering the Rules.
1. Every church elects a Committee, called either
the "Board of Elders," or the "Standing Commit
tee," whose duty it is to aid the Pastor in the govern
ment of that church.
2. To this body, in some churches, the financial
affairs are also entrusted ; in others, these are man
aged by a second and distinct Board, called the
"Board of Trustees."
3. The position which the Pastor holds in the
"Board of Elders," or the "Standing Committee,"
is determined by each particular church, and de
pends, in the case of those churches which are incor
porated, on the provisions of their charters.
4. In spiritual matters, however, and those relating
to public worship, the "Board of Elders," or the
" Standing Committee," can, in no case, act inde
pendently of the Pastor.
5. It is the duty of this Board, in conjunction
with the Pastor, to see that the rules which govern
the Brethren's Unity generally, and those which
refer to the Province, as well as the particular rules
of the church over which the Board is placed, are
faithfully observed.
III. Relation of the Officers of a Church to the Pro
vincial Elders' Conference,
1. The Pastor of a church, the Chairman of the
"Board of Elders," or the "Standing Committee,"

172 THE MORAVIAN MANUAL.
(in those cases where this ofiic'e is distinct from the
Pastor's,) and every member of the same, are subject
to the Provincial Elders' Conference, and bound to
respect and obey its constitutional enactments.
2. The Provincial Elders' Conference only ap
points Pastors to churches. The Board of a church
may propose a Pastor, with the full understanding,
however, that the Provincial Elders' Coijference is
not bound to respect such propositions any further
than it may deem proper.
3. The Board of a church may decline to receive
a Pastor appointed by the Provincial Elders' Confer
ence ; but cannot prevent the removal of a stationed
Pastor, if the Provincial Elders' Conference gives
him another appointment.
4. In case a Pastor has lost the confidence of his
church, the Board of the same is authorized to report
the fact to the Provincial Elders' Conference, which
body, after a thorough investigation, is to act in the
matter according to its conscientious convictions.
5. Complaints against a Pastor, or any other min
isterial servant of the church, must be lodged with
the Provincial Elders' Conference, which body is
bound to inform him of the name of his accuser, if he
desires to know it.
6. The Boards of the respective churches, as well
as their members generally, have petitionary powers
with respect to the Provincial Elders' Conference ;
but all petitions directed to this Conference must be
couched in respectful terms, and evidence a brotherly
disposition.

DISCIPLINE. 173
IV. General Meetings of a Church,
1. On business of importance, or general interest,
a meeting of the church is called. Such a meeting
is usually denominated a " Church Council."
2. The organization of this Council depends on the
rules and regulations of the church which holds it.
3. In all matters relating to an individual church,
said church determines — and if it is incorporated,
according to its charter — who shall be voting mem
bers of the Council, and the manner of voting.
4. In the election of delegates to the Provincial
Synod, however, and all other matters affecting the
entire Province, the manner of voting, and the quali
fications for voting, are regulated by the enactments
of the Provincial Synod, and the Council is bound to
obey these. The enactments ii) the case of the elec
tion of delegates, are set forth by the Provincial
Elders' Conference in their circular, issued previous
to each election.

CORRECTION.

On page 51, an incorrect statement occurs, in the
second sentence of Section I. That sentence should
read : " To the latter belong the Moravian churches
in North Carolina, and one in Virginia ; to the for-

174 THE MORAVIAN MANUAL.
mer, all the rest in the United States." And on
page 54, "Mount Bethel, organized in 1851,"
should appear as located in Virginia, and not in
North Carolina. On page 71, in the list of the
churches of the British Province, Greengates, a con
gregation afiSliated to Baildon, has been omitted.

STATISTICAL APPENDIX.

The statistics here presented are altogether summary, and
intended to give merely a general view of the numerical con
dition of the church. Detailed statistics, which change very
much every year, belong to the periodical publications of the
church, and not to a Manual like this. The statistics of the
Foreign Mission work are given somewhat more fully than the
rest, because this enterprise is one of particular interest, and
frequent inquiries are made respecting it. In compiling these
statistics, the reports for the year 1858 were used. The writer
is not certain whether he has given the correct number of
communicants in the Continental Province ; the statistics
which were sent him from Germany did not distinguish
between communicants and the whole number of souls. Hence
he substracted the whole number of children, and one half the
number of those designated as youths and maidens, from the
whole number of souls, and gave the remainder as the number
of communicants in that Province ; inasmuch as all persons
are there confirmed when they reach the age of fifteen or
sixteen years.

I. THE HOME CHURCH.

Communicants,

Whole No. in-
cladlng children.

American Province,
Northern District, 4,285* )
Southern District, 1,015 3
Continental Province 

5,3004,6772,980

8,275 6,174
5,184

British Province 

Total 

12,947

19,633

* Including the communicants of the Home Mission Churches.

176 STATISTICAL APPENDIX.
II. THE CONTINENTAL DIASPORA.*

No. of cities,
towns and vil
lages visited.

Members of
Societies,

Members of
the Diaspora,

A.

1,965' 217 366

1,494 604342

11,153 1,724
2,200

Switzerland and France.
Denmark, Norway and
Sweden 

Total 

2,548

2,440

15,077

B.
Russian Empire.

Number of
Parishes,

Number of
Chapels.

Members of
the Diaspora.

3526

109 126 1

19,721
42,364 200
2,000

Esthonia 

Poland  ¦. ..
Total 
61
266
64,285
Total number of mem
bers of the Diaspora
on the Continent 
79,362
* The statistics of the Diaspora are incomplete, especially so far
as the number of members of the Societies is concerned. In the
report sent us from Germany, the number of these members in
the Russian Empire, was not given. It must amount to many
thousands. For explanations of this table, the reader is referred
to pages 66 and 6Y.
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178

STATISTICAL APPENDIX.

IV. COMPARATIVE STATISTICS OF THE FOREIGN MISSION
FIELD IN 1831 AND 1858.*

1S31.

ISiiS.

Increase.

Stations 

42
208
15,800
43,600

74
305
20,19374,538

32
97
4,393
30,938

Communicants 

V. OHURCH BOARDING SCHOOLS.
Number of
Schools.
Annual ave-
liige of
Scholars.
Teachers.
American Province 
4
25 15
615
1,041 375
92
205 60
Continental Province 
British Province 
44
2,031
357
*The increase in the last two years was 4 stations, 5 mis
sionaries, 610 communicants, 866 baptized adults, 671 baptized
children, 2,147 in church fellowship, and 3,191 converts under
regular religious instruction.
- r "i ' — — —