be destroyed; and next year they met in a German Provincial Synod, condemned the American proposals as unsound, and pathetically requested the American Brethren to reconsider their position {1856.}

sources of evil the very customs which many Germans regarded as precious treasures. As this man was really John Henry Buchner, he was, of course, a German in blood; but Buchner was then a missionary in Jamaica, and thus his attack, like the American demands, came from across the Atlantic. No wonder the German Brethren were excited. No wonder they felt that a crisis in the Church had arrived. For all loyal Moravians the question now was whether the Moravian Church could stand the strain; and, in order to preserve the true spirit of

story was that the Moravian Church had been created, not by man, but by God. "A word," he said, "never uttered before at a Brethren's Synod has lately been heard among us-the word 'separation.' Separation among Brethren! The very sound sends a pang to the heart of every true Brother

n P.E.C.; the Secretarius Unitatis Fratrum in Anglia; the administrators of the Church's estates in Pennsylvania and North Carolina; the Director of the Warden's Department; the Director of the Missions Department; the Unity's Librarian. (2) Elected members: i.e., nine deputies from each of the three Provinces, elected by the Synods of these Provinces. As these twenty-seven deputies could be either ministers or laymen, it is clear that the democratic principle was now given some encouragement; but, on the other hand, the number of officials was still nearly as great as the number of deputies. The functions of the General Synod were defined as follows: (a) To determ

religious bodies, and to see that the principles and regulations established by the General Synod were carried out in every department of Church work. For the sake of efficiency the U.E.C. were divided into three boards, the Educational, Financial, and Missionary; they managed, in this

laws, provided these laws did not conflict with the laws laid down by a General Synod. As the U.E.C. superintended the work in Germany, there was no further need for a new arrangement there; but in Great Britain and North America the Provincial Synod in each case was empowered to elect its own P.E

Department of the U.E.C. should be elected by the General Synod; the two other departments, the Educational and Financial, were to be nominated by the German Provincial Synod; and in order that the British and American Provinces should have a court of appeal, a new board, called the Unity

. In Germany the U.E.C. still acted as German P.E.C.; of its twelve members four were elected, not by a German Provincial Synod, but by the General Synod; and, therefore, the Germans were ruled by a board of whom only eight members were elected by the Germans themselves. At the next General Synod, therefore (1889), the U.E.C. was divided in

to reconcile the unity of the Church with the rights of its respective Provinces; and so far the problem had not been solved. The flaw in the last arrangement is fairly obvious. If the U.E.C

antly active Directing Board; it exists as the manager of certain Church property,[156] as the Church's representative in the eyes of the law, and as the supreme court of appeal during the period between General Synods. As some of the members of this composite board live thousands of miles from each other, they are never able to meet all together. And yet the Board is no mere fiction. In theory, its seat is still at Berthelsdorf; and, in fact, it is still the supreme administrative authority, and as such is empowered to see that the principles laid down at a General Synod are carried out in every branch of the Moravian Church.[157] And yet, though the Moravian Church is still one united ecclesiastical body, each Province is independent in the management of its own affairs. For example, let us take the case of the British Province. The legislative body is the Provincial Synod. It is composed of, first, all ordained ministers of the Church in active congregation service; second, the Advocatus Fratrum in Anglia and the Secretarius Fratrum in Anglia; third, lay deputies elected

s apply in individ

have paid their dues are entitled to a vote. They are empowered to elect a deputy for the Provincial Synod; they elect also, once in three years, the congregation committee; and the committee, in co-operation with the minister, is expected to maintain good conduct, honesty and propr

f the Church? The reply may be given in the words of the Moravians themselves. At the last General Synod the old principle was reasserted, that "the office of a Bishop imparts in and by itself no manner of claim to the control of the whole Church or of any part of it; the administration of particular dioceses does therefore not belong t

or thirty years it had gradually fallen into disuse, and in 1889 all reference to the Lot was struck out of the Church regulations; and while the Brethren still acknowledge the l

E MODERN MORAVI

ted as pioneers. They were Reformers sixty years before Martin Luther. They were the first to adopt the principle that the Bible is the only standard of faith and practice. They were among the first to issue a translation of the Bible from the original Hebrew and Greek into the language of the people. They led the way, in the Protestant movement, in the catechetical instruction of children. They published the first Hymn Book known to history. They produced in Comenius the great pioneer of modern education. They saved the Pietist movement in Germany from an early grave; they prepared the way for the English Evangelical Revival; and, above all, by example rather than by precept, they aroused in the

N PRINCIPLES-If th

le of the Brethren. From whom, if from any one, they learned it we do not know. It is found in no medi?val writer, and was taught neither by Wycliffe nor by Hus. But the Brethren held it at the outset, and hold it still. It is found in the works of Peter of Chelcic;[158] it was fully expounded by Gregory the Patriarch; it was taught by the Bohemian Brethren in their catechisms; it is implied in all Moravian teaching to-day. To Moravians this word "essentials" has a definite meaning. At every stage in their history we find that in their judgment the essentials on which all Christians should agree to unite are certain spiritual truths. It was so wit

d the Westminster Confession or the Articles of the Church of England; and yet they have never had a creed of their own, and have always declined to bind the consciences of their ministers and members by any creed whatever. Instead of binding men by a creed, they are content with the broader language of Holy Scripture. At the General Synod of 1857 they laid down the principle that the "Holy Scriptures of the Old and New Testament are, and shall remain, the only rule of our faith and practice"; and that principle has been repeatedly reaffirmed. They rever

n, think much as he pleases on many other vexed questions. He may be either a Calvinist or an Arminian, either a Higher Critic or a defender of plenary inspiration, and either High Church or Methodistic in his tastes. He may have his own theory of the Atonement, his own conception of the meaning of the Sacraments, his own views on Apostolical Succession, and his own belief about the infallibility of the Gospel records. In their judgment, the main essential in a minister is not his orthodox adherence to a creed, but his personal relationship to Jesus Christ. For this reason they are not afraid to allow their candidates for the ministry to sit at the feet of professors belonging to other denominations. At their German Theological College in Gnadenfeld, the professors systematically instruct the students in the most advanced results of critical research; sometimes the students are sent to German Universities; and the German quarterly magazine-Religion und Geisteskultur-a periodical similar to our English "Hibbert Journal," is edited by a Moravian theological pro

inister of another Protestant Church may be accepted as a Moravian minister without being episcopally ordained. At the Sacraments, at weddings and at ordinations, the Moravian minister generally wears a surplice; and yet there is no reference to vestments in the regulations of the Church. In some congregations they use the wafer at the Sacrament, in others ordinary bread; and this fact alone is enough to show that they have no ruling on the subject. Again, the Moravians observe what is called the Church year. They observe, that is, the seasons of Advent, Lent, Easter, Whitsuntide, and Trinity; and yet they do not condemn as heretics those who differ from them on this point. If there is any season specially sacred to Moravians, it is Holy Week. To them it is generally known as Passion Week. On Palm Sunday they sing a "Hosannah" composed by Christian Gregor; at other services during the week they read the Passion History together, from a Harmony of the Four Gospels; on the Wednesday evening there is generally a "Confirmation"; on Maundy Thursday they celebrate the Holy Communion; on Good Friday, where possible, they have a series of special services; and on Easter Sunday they celebrate the Resurrection by a

NS IN GERMANY.-In Germa

to the ideal set up by Zinzendorf. We may

preme. We all know how Carlyle once visited Herrnhut, and how deeply impressed he was. At all the settlements and congregations the chief object of the Brethren is the cultivation of personal piety and Christian fellowship. We can see this from the number of services held. At the settlements there are more services in a week than many a pious Briton would attend in a month. In addition to the public worship on Sunday, there is a meeting of some kind every week-night. One evening there will be a Bible exposition; the next, reports of church work; the next, a prayer meeting; the next a liturgy meeting; the next, another Bible exposition; the next, an extract fr

owledge of Moravian doctrines and customs; he must then submit to an examination on the part of the congregation-committee; he must then, if he passes, wait about six months; his name is announced to the congregation, and all the members know that he is on probation; and, therefore, when he is finally admitted, he is a Moravian in the fullest sense of the t

oung women's Christian associations. In spite of the exclusiveness of settlement life, it is utterly untrue to say that the members of the settlements live for themselves alone. They form evangelistic societies; they take a special interest in navvies, road menders, pedlars, railwaymen and

ren give Bible teaching three hours a week; special services for the scholars are held; and as the schools are open to the public, the scholars are instructed to be loyal to whatever Church they happen to belong. In England such broadness would be regarded as a miracle; to the German Moravians it is second nature. In their boarding-schools they pursue the same broad principle. At present they have nine girls' schools and five boys' boarding-schools; the headmaster is always a Moravian minister; the teachers in t

einrichstift; at Emmaus, near Niesky, are the headquarters of the Union; the work is managed by a special committee, and is supported by Church funds; and on the average about fifty nurses are employed in mi

in Lutheran Churches; sometimes, by permission of the Lutheran authorities, they even administer the Communion; and wherever they go they urge their hearers to be true to the National Church. In England Zinzendorf's "Church within the Church" idea has never found much favour; in Germany it is valued both by Moravians and by Lutherans. At present the Brethren have Diaspora centres in Austrian Silesia, in Wartebruch, in Neumark, in Moravia, in Pomerania, in the Bavarian Palatinate, in Würtemburg, along the Rhine from Karlsruhe to Düsseldorf, in Switzerland, in Norway and Sweden, in Russian Poland, and in the Baltic Provinces. We are not, of course, to imagine for a moment that all ecclesiastical authorities on the Continent regard this Diaspora work with favour. In spite of its unselfish purpose, the Brethren have occasionally been suspected of sectarian motives. At one time the Russian General Consistory forbade the Brethren's Diaspora work

ANS IN GREAT BRITAIN.-F

steadily become more British in all their ways, and more practical and enthusiast

ld. But in 1874 the College was removed to Fairfield; then the junior students began to attend lectures at the Owens College; then (1886) they began to study for a degree in the Victoria University; then (1890) the theological students were allowed to study at Edinburgh or Glasgow; and the final result of this broadening process is that the average modern Moravian minister is as typical an Englishman as

plady, Charles Wesley, George Rawson and Henry Francis Lyte to such well-known melodies as Sir Arthur Sullivan's "Coena Domini," Sebastian Wesley's "Aurelia," and Hopkins's "Ellers." But the change in this respect was only partial. In music the Moravians have always maintained a high standard. With them the popular type of tune was the chorale; and here they refused to give way to popular clamour. At this period the objection was raised by some that the old chorales were too difficult for Englishmen to sing; but to this objection Peter La Trobe had given a crushing answer.[160] At St. Thomas, he said, Zi

d; in others they are quite unknown. In some we still find such things as Love-feasts, the division into choirs, the regular choir festivals, the observance of Moravian Memorial Days; in others, especially in those only recently established, these things are absent; and the consequence is that

rmist friends. Instead of the special meetings for Single Brethren and Single Sisters, we now find the Christian Endeavour, and Men's and Women's Guilds; instead of the Boys' Economy, the Boys' Brigade; instead of the Br

se words were accepted as a kind of motto; and soon a great change was seen in the character of the Home Mission Work. In the first half of the nineteenth century nearly all the new causes begun were in quiet country villages; in the second half, with two exceptions, they were all in growing towns and populous districts. In 1859 new work was commenced at Baltonsborough, in Somerset, and Crook, in Durham; in 1862 at Priors Marston, Northamptonshire; in 1867 at Horton, Bradford; in 1869 at Westwood, in Oldham; in 1871 at University Road, Bel

entitled Defects of Modern Moravianism. In this pamphlet they were both critical and constructive. Among other reforms, they suggested: (a) That the Theological Students should be allowed to study at some other Theological College; (b) that a Moravian Educational Profession be created; (c) that all British Moravian Boardin

ard at Bedford two years before, and ardently supported by John Taylor, the Advocatus Fratrum in Anglia, they began the practice of holding Annual Synods. In the second place, the Brethren altered the character of their official church magazine. For twenty-seven years it had been a monthly of very modest dimensions. It was known as The Messenger; it was founded at the Bedford Synod (1863); and for some years it was well edited by Bishop Sutcliffe. But now this magazine became a fo

ade for the establishment of a teaching profession, and at Baildon (1906) for the inspection of th

are more in touch with the problems of city life. They belong to a democratic Church; they are brought into constant contact with the working classes; they are interested in modern social problems; they believe that at bottom all social problems are religious; an

ANS IN AMERICA.-In Ame

n, in 1885, they resolved to build a new Theological College, elected a Building Committee to collect the money, and raised the sum required so rapidly that in 1892 they were able to open Comenius Hall at Bethlehem, free of debt. Meanwhile the number of new congregations was increasing with some rapidity. At the end of fifty years of Home Rule the Moravians in North America had one hundred and two congregations; and of these no fewer than sixty-four were established since the separation of the Provinces. The moral is obvious. As soon as the Americans obtained Home Rule they more than doubled their speed; and in fifty years they founded more congregations than they had founded during the previous century. In 1857 they began new work at Fry's Valley, in Ohio; in 1859 at Egg Harbour City; in 1862 at South Bethlehem; in 1863 at Palmyra; in 1865 at Riverside; in 1866 at Elizabeth, Freedom, Gracehill, and Bethany; in 1867 at Hebron and Kernersville; in 1869 at Northfield, Philadelphia and Harmony; in 1870 at Mamre and Unionville; in 1871 at Philadelphia; in 1872 at Sturgeon Bay; in 1873 at Zoar an

pathy with true Moravian principles.[161] But to this criticism several answers may be given. In the first place, it is well to note what we mean by Moravian ideals. If Moravian ideals are Zinzendorf's ideals, the criticism is true. In Germany, the Brethren still pursue Zinzendorf's policy; in England and America that policy has been rejected. In Germany the Moravians still act as a "Church within

thren in the English language; and in recent years Dr. Hamilton, his succesor, has narrated in detail the history of the Renewed Church of the Brethren. Second, the Americans, when put to the test, showed practical sympathy with German Brethren in distress. As soon as the German refugees arrived from Volhynia, the American Moravians took up their cause with enthusiasm, provided them with ministers, helped them with money, and thus founded the new Moravian congregat

ON.-But these essential

ans all over the world are

l, which is standing still, was built, at a cost of ￡4,000, on the Jaffa Road. In this work, the Moravians have a twofold object. First, they desire to exterminate leprosy in Palestine; second, as opportunity offers, they speak of Christ to the patients. But the hospital, of course, is managed on the broadest lines. It is open to men of all creeds; there is no religious test of any kind; and if the patient objects to the Gospel it is not forced upon him. At present the hospital has accommodation for about fifty patients; the annual expense is about ￡4,000; the Managing Committee has its headquarters in Berthelsdorf; each Province

rs. And thus, once more, the Americans were the leaders in a forward movement. The Brethren agreed to the proposal. At Pottenstein (1870), not far from Reichenau, the first new congregation in Bohemia was founded. For ten years the Brethren in Bohemia were treated by the Austrian Government as heretics; but in 1880, by an Imperial edict, they were officially recognized as the "Brethren's Church in Austria." Thus is the prayer of Comenius being answered at last; thus has the Hidden Seed b

ist, of Leitner and the lepers on Robben Island, of Henry Schmidt in South Africa, of James Ward in North Queensland, of Meyer and Richard in German East Africa, and of many another grand herald of the Cross whose name is emblazoned in letters of gold upon the Moravian roll of honour. In no part of their work have the Brethren made grander progress. In 1760 they had eight fields of labour, 1,000 communicants, and 7,000 heathen under their care; in 1834, thirteen fields of labour, 15,000 communicants, and 46,000 under their care; in 1901, twenty fields of labour, 32,000 communicants, and 96,000 under their care. As the historian traces the history of the Moravian Church, he often finds much to criticize and sometimes much to blame; but here, on the foreign mission field, the voice of the critic is dumb. Here the Moravians have ever been at their best; here they have done their finest redemptive work; h

by pupils of the boarding schools; the Mite Association; and that powerful non-Moravian Society, the London Association in aid of Moravian Missions. In North America is the Society for Propagating the Gospel among the Heathen. In each Province, too, we find periodical missionary literature: in Germany two monthlies, the Missions-Blatt and Aus Nord und Süd; in Holland the Berichten uit de Heidenwereld; in Denmark the Evangelisk Missionstidende; in England the quarterly Periodical Accounts and the monthly Moravian Missions; and in North America two monthlies, Der Missions Freund and the Little Missionary. In Germany the missionary tra

Froude, the historian, admired the Moravian Schools, and where his only complaint about these schools was that there were not enough of them. We pass on to California, where the Brethren have a modern Mission among the Red Indians; to the Moskito Coast, once the scene of a wonderful revival; to Paramaribo in Surinam, the city where the proportion of Christians is probably greater than in any other city in the world; to South Africa, where it is commonly reported that a Hottentot or Kaffir Moravian convert can always be trusted to be honest; to

e present day for some great purpose of his own. Among her ranks are men of many races and many shades of opinion; and yet, from Tibet to San Francisco, they are still one united body. As long as Christendom is still divided, they stand for the great essentials as the bond of union. As long as lepers in Palestine cry "unclean," they have still their missi

s noster: E

onquered: Him l

E

IOGR

OHEMIAN

w: John Hus (S

Letters of Hus (Hod

erth: Wycl

rnal fortunes of the Brethren, Gindely's narrative is excelle

chen Brüder. A collection of documents, dealing

hte des dreiszig-j?hri

ur Geschichte der B?hmischen Brüder (1882

used with caution. The author occasionally betrays a tendency to make out the Brethren more evangelical than they really were. Further, since Gindely and de Schw

7). Absolutely indispensable. No book ever written gives so full a description of the Brethren's

ansa. 1895). A translation, with introduction and notes, of Jacob Bilek's

choftum der Brüder-Un

er B?hmischen Brüder," in Monatshef

purpose of inquiring into the possibility of more friendly relations on the part of this Church with the Anglican Church" (

ngenheit (Berlin, 1898. Wiegandt und Grieben). Contain

liam Heinemann; new edition, 1907). Contains usefu

ian and Moravian Brethren (W. Mallalieu and Co., 97, Hatton Garden. 18

rsten Zeiten der Brüderunit?t, in the Zeitschrif

denser in der Gegend von Altenburg und Zwichau, in

ne, edited by J. T. Müller and Gerhard Reichel. Scientific and scho

N AMOS

his Life and Educational Works (Ca

C. Black). The introduction contains a good life of

m: The Schoo

the Paradise of the Heart (Dent's Temple Cl

ndlung). Founded 1892. See especially Vol. VII. (1898), Nos. 3 and 4, for

AVIANS I

nzendorf and the Brethren is one of the most inaccurate narratives ever written. It is bigoted in tone, careless in details, and based on second-hand evidence; a

ipzig, Friedrich Jansa. 1900). The only complete exposition of Zin

religi?sen Leben seiner Zeit (Leipzig, Friedrich Jansa, 1886; second edition, 1900)

Stellung (Basel, Adolf Geering. 1900).

d die Brüdergemeine (Leipzig,

emeine, Erster Theil (Gnadau

Die Jugend Zinzendorfs (E

g, Graf von Zinzendorf (Gnada

neuerten Brüder-Kirche (Gnadau,

rethren (translated by Benjamin La Trobe. 1780).

he Protestant Church of the Un

rch during the eighteenth and nineteenth centur

ife of Zinzendorf (English trans

chof der Brüderkirche (Tübingen, J. C. B. Mohr, 1

d here, but the student may find them all referred to in the

VIANS IN

n's Church in England. Translated by Joh

nited Brethren in England

of James Hutton (Hamilt

Peter Boehler (Wesleyan

John Gambold (Mallalieu and

sley's

Wesley's

llowing: (1) A miscellaneous collection, entitled "Pamphlets"; (2) MS. and Note-books, containing cong

in the Owens College "Historical Essays" (Manchester University Press. 1907). (3) My own John Cennick; a sketch (32, Fetter Lane, E.C. 1906). (4)

IANS IN

he Moravian Church (Philadelp

in North Carolina (Salem,

of United Brethren in North

urch in Philadelphia (Phila

ian Historical Society (N

FOREIGN

Church during the eighteenth and nineteenth centuries

Herrnhut, Missionsbuchhandlung. 1901). This is the standard

TNO

ret

Eccle

ret

in, calix, a cup. Utraquist = in bo

ret

s a guttural like the Hebrew kap

ret

saying in P

ret

nced Roc

ret

ation, and was frequently quoted

ret

rved, and they have the ring of sincerity. Perhaps, like Erasmus in later years, he

ret

, not at Kunwal

ret

imagination. We are not quite sure of the year, not to speak of the day of the month. If the Moravian Church must have a birthday

(re

ses is first found in a letter

(re

hren of the Law of Christ. This is a mistake. This title is not found till towards the close of the sixte

(re

rite passages of Scripture. I note, in particular, the following: Matthew xviii. 19, 2

(re

If the inscribed slips had remained in the vase, the Brethren would have waited a year and then tried again. The final issue, in fact, did not depend on th

(re

often been confounded with Anabaptists (especially by Ritschl, in his Geschichte des Pietismus), I will here give the plain facts of the case. For a number of years the Brethren held that all who joined their ranks from the Church of Rome should be re-baptized; and the reason why they did so was

(re

Commandments"

hou shalt not be ang

ou shalt not look upo

e

ou shalt not commit a

i

34: Thou shalt

9, 40: Thou shal

44: Thou shalt

torical problems, and who, therefore, are hungering for further information about the origin, mai

ld never have gone near him. (b) In recent years it has been contended by J. Müller and J. Koestlin that Stephen was consecrated by the Taborite Bishop, Nicholas von Pilgram. But this view is as improbable as the first. For Nicholas von Pilgram and his rough disciples the Brethren had little more respect than they had for the Church of Rome. Is it likely that they would take their orders from a source which they regarded as corrupt? (c) The third view-the oldest and the latest-is that held by the Brethren themselves. They did not believe that Bishop Stephen had any connection, direct or indirect, with the Church of Rome. They believed that he represent

d not, therefore, consecrate a successor. What, then, were the Brethren to do? If John Augusta were to die in prison the line of Bishops would end. Meanwhile the Brethren did the best they could. As they did not wish the office to cease, they elected Bishops to perform Episcopal functions for the time being. Now comes the critical question: Did John August, some years later, consecrate these elected Bishops or did he not? There is no direct evidence either way. But we know enough to show us the probabi

other Church; and all historians must honestly admit that, in this sense of the word "Valid," there is no such thing as a valid Bishop in existence. But the word "Validity" may have a broader meaning. It may mean the desire to adhere to New Testament sanctions; it may mean the honest and

e Patriarch and his

Bishop Stephe

nestly according to th

essors of the P

nsian Episcopate w

the Brethren's Episco

solutel

whole course of their

oured to preserve

ta

rch in Great Britain for the purpose of inquiring into the possibility of more friendly relations on the part of this Chur

(re

n language, the Brethren, naturally, for their benefit, prepared German editions of their Confessions, Catechisms, and Hymn-books; and through these German editions of their works they were able, a few years later, to enter into closer contac

(re

t take the oath to save

(re

rough and complete. It is a striking fact that Luke of Prague, whose busy pen was hardly ever dry, did not back up a single passage

(re

einitz, that at this period the Brethren held the famous doctrine of justification by faith, as ex

(re

cap. V. For a good defence of Alexander's charact

(re

was probably a later

(re

Diet opened on St. James

(re

d very loosely. It was simply a vulgar term of abuse for all who had q

(re

ota Ri

(re

iversal they used another word: Cirkey, m

(re

Unitas Fratrum" is misleading. It is etymologically correct, and historically false. If a Latin term is to be used at all, it would be better to say, as J. Müller suggests, "Societas Fratrum," or, better still, in my judgment, "Ecclesia Fratrum." But of all terms to describe the B

(re

in this passage the doctrine of justific

(re

probably written b

(re

Katechismen

(re

e as a fact by his agent, Henry Instito

(re

nted in full in Müller's "Die deutsche

(re

r Queen Eliz

the Word th

e bread an

hat Word d

lieve, an

(re

o the Bret

(re

ostolic Constitutions. For English readers the best guide is T. M. Lindsay's The Church and the Ministry in the Early Centuries; and the following references will be of special interest: (1) For the Brethren's conception of priesthood, see p. 35; (2) for their rule that the clergy should learn a trade, p. 203; (3) for their ministry of women, p. 181; (4) for their contempt of learnin

(re

onfession" in the Moravian Theological

(re

afterwards sketched in prison was a long-cherished design,

(re

oncile their loyalty to Ferdinand with loyalty to their faith. The pray

(re

e conspiracy against Ferdinand. For this statement there is not a scrap of evidence, and Gindely produces none. It is not often that Gindely ro

(re

t been corrupted by their contact with Luther's teaching, and that, therefore, they still possess

(re

were specially

(re

the Brethren had pleaded not g

(re

well known to logicians, and a simple illu

tots have

s has bl

r. Jones is

(re

de Schweinitz (p. 327) that Bilek obtained his liberty by promising, in a written bond, to renounce the Brethren and adhere to the Utraquist Church. But how Gindely could make such a statement is more than I can understand. He professes to base his statement on Bilek's narrative; and Bilek himself f

(re

en presente

(re

e is a copy in the archive

(re

hat the Brethren were more powerful than the reader

(re

is a second edition, dated 1596. There are two columns to a page. T

(re

tated," he says, in his "History of Bohemian Literature," p. 201, "that with a few exceptions all the men who durin

(re

slated into German by Dr. J. T. Müller. An

(re

this time at least half of the Protestants in Bohemia were B

(re

ention may be drawn. It contains no allusion to the fact that among the Brethren the ministers had to earn their living by manual labour. The reason is obvious. The practice ceased in 160

(re

l in J. Müller's

(re

he Popes." Book VII. c

(re

abyrinth of

(re

tly been translated into English by Count Lützow,

(re

poetic ex

(re

nly to historical students as Regenvolscius, the autho

(re

hard Wauer, in his recent work, Beginnings of the Moravian Church in England, says that Spener's n

(re

n the present Ge

(re

gia pie

(re

iol? in

(re

be construed

(re

nd dergleichen selbst zu bewerkstelligen, denn sie waren beide von den Ihrigen in die grosse Welt destiniert und wussten von nichts als gehorsam sein." I should like here to warn the student against paying much attention to what Ritschl says about Zinzendorf's theology and ecclesiastical policy. His statements a

(re

on in the Zeitschrift für Brüdergeschichte. It is written in an alarming mixture of Hebrew, Greek, Latin, German, and French; but t

(re

it was the means of Zinzendorf's "conversion"; and even a scholar like the late Canon Liddon tells us how this German nobleman was now "converted from a life of careless indifference." (Vide Passiontide Sermons. No. VII., pp.

(re

ibed upon her tomb

(re

ough Baptism, third, through the Holy Communion, fourth through the power of the keys, and, lastly, through brotherly discussion and mutual encouragement, according to Matthew xviii., 'Where two or three are gathered togethe

(re

lished in 1526 (see K?stlin's "Life of Lu

(re

ust,

(re

page

(re

ounded with Kunw

(re

ch, but we cannot be quite certain about it. About the third band, that ar

(re

was common in Germany, and was applied, of course, to many other hills. For the payment

(re

marked by a monument, inscribed with the date and the text; and t

(re

orf's exp

(re

er, in his Zizendorf als Erneuerer der alten Bruder-Kirche (1900). They must not be

(re

his "Injunctions and Prohibitions" and "Statutes" he was already acquainted with the Ratio Disciplin?. But

(re

wever, no commu

(re

ssion as inspired, and assert that it will be the creed of the Philadelphian Church til

(re

ok lies before me. It has only one text for each day

(re

n Diaries. It was abandoned simply because it was no

(re

ples see pages 230,

(re

e xxi

(re

ussed by J. Müller in his "Zinzendorf a

(re

ot (Geschichte des Pietismus, III. 248); according to J. T. Müller, it

(re

I suspect that he himself was the first to suggest it. There is no proof that the Brethren were already fond of the Lot; but

(re

that the first Moravian missionaries actually became slaves. The statement is incorrect

(re

s Short History of Christ

(re

ok I., p

(re

sting point, see La Trobe's Let

(re

1790, and the first editor wa

(re

Brethren's "Society for the Furtherance of the Gospel," and

(re

's pamphlet: Vor hundert Ja

(re

tered." The Greek word is diaspora; this is the

(re

By th

(re

s is what Zinzendorf's

(re

is strange incongruity? How could the Brethren recognize a man as Chief Elder in America and the Lord Christ as Chief Elder in Europe? The explanation is that in ea

(re

245, where the papers referring to Bishop

(re

leaf contained some motto or text; and when the Count was i

(ret

inzendorf's rendering of naypeeoee {spelled in gr

(ret

e explained that "L?mmlein" in German does not sound so foolish as "Lambkin" in English. In German, diminutiv

(ret

ng in the atmosph

(ret

pter XIV.

(ret

pter III.

(ret

his defence will not hold good. He was present, in 1747, when some of the excesses were at their height; and du

(ret

the worst features of the "Sifting Time" were only of short duration, and th

(ret

tion and attainments of the respective parties, seems to an outsider, in plain words, rather impertinent." I should like to know where this impertinence comes in. What were "the position and attai

(ret

Christian in Georgia, God help millions of those who profess

(ret

of purging," adds Overton. Witty, but u

(ret

5; Fisher, History of the Church, p. 516; Wake

(ret

the fundamental rules of the Society, but omits the clause that i

(ret

e date u

(ret

al impression is, however, that the Brethren feared that if Wesley took Communion with

(ret

John Bray was not a Moravian at all. I have carefully examined the list of members of the first Moravian congregation in London; and Bray's name does not occur in the list. He was an Anglican and an intimate friend of Charles

(ret

anslated Why have you changed your religion? But religio

(ret

lready at Herrnhut, where the first took place in 1733, it was probably a Moravian who suggested the service at Fetter Lane; and thus Moravians have t

(ret

ed by the late Rev. L. G. Hassé, B.D., in 18

(ret

e incidents fully in his

(ret

ian Hymn-bo

(ret

erwards applied

(ret

led Bisho

(ret

land: Bristol, Kingswood, Bath, Devonport, Malmesbury, Tytherton, Leominster; in Wales: Haverf

(ret

eal truth in the

(ret

April 10, 1772; April 29,

(ret

nd. (See Macaulay's History of England, Chapte

(ret

use adjoining in Little Gumersall, in the Parish of Birstall, in the County and Diocese of York, the property of James Charlesworth, was this day Registered in th

(ret

connection with the Brethren's Congregations, 1752. I owe my knowled

(ret

f a Folio Hi

(ret

e of the English Congregations in Un

(ret

to the Candid Narrative (1755); (c) A Second Solemn Call on Mr. Zinzendorf (1757);

(ret

es Hutton, who was present

(ret

tory was substantially true. My reason for this change of view is as follows:-As soon as the settlement at Herrnhaag was abandoned a number of Single Brethren went to Pennsylvania, and

(ret

nonymous. (3) The Plain Case of the Representatives of the Unitas Fratrum (1754), anonymous. (4) A Letter from a Minister of the Moravian Branch of the Unitas Fratrum to the Author of the "Moravians Compared and Detected," (1755), probably by Frederick Neisser. (5) An Exposition, or True State of the Matters obj

(ret

vian Church was "a luscious morsel of Antino

(ret

Life of Spangenberg, Chapter X.

(ret

by Samuel J

(ret

rethren of Rev. vii. 9, 13; and, therefore, the surplice was worn for the first time at a Holy Communion, at Herrnhaag, on May 2nd, 1748, by Zinzendorf himself

(ret

to hereafte

(ret

uently recorded in the Synodal Minutes, "the British deputies tu

(ret

re it is regularly read

(ret

s, Buttermere, and Fulneck; and the parents of the children at Fulneck were expected

(ret

omenius Gesellschaft, 1894, p. 45; Prof. H. Roy's articles in the Evangelisches Kirchenblatt für Schlesien,

(ret

en, see Wilhelm Meister (Carlyle's translatio

(ret

Conference an exception was made in th

(ret

Love-feast, and says it was not the Moravian custom to invite friends to eat and drink. Th

(ret

hn Cennick's converts. It was not till 1778 that Ayr was organized as a congregatio

(ret

nvitation of Willi

(ret

Ayrshire, reprinted from the Kilmarnock Standard, June 27th, 1903; and for further details about abandoned

(ret

. It refers to United Flocks, and runs as follows: "April 11th, 1774. Our Society Brethren and Sisters must not expect to have their children baptized by us. It would be against al

(ret

me of Unitas Fratrum or United Brethren, and such is entitled to the Privileges granted by an Act of Parliament [22 Geo. II. cap. 120: in the year 1749; and also by an Act of Parliament [4

(ret

ulneck School, by

(ret

Brethren's music, see La Trobe, L

(ret

e Governing Board appointed by the U.E.C.; know

(ret

transactions of

(ret

ounded in 1752 by Philip William Otterbein (see Fisher's "Church History," p. 579). It is, therefore, quite misleadi

(ret

order to fulfil the req

(ret

m in Anglia and the Secretarius Fratrum in Anglia shoul

(ret

, pp. 78 and 85, and Müller, Die deutschen

(ret

rmed, not by a Bishop, but by the resident minister; and herein, I b

(ret

Moravian Tune Boo

(ret

rüdergemeine, Erst