discipline resembling that of the ancient church of the Moravian Brethren, and intended to form a society in some degree such as the primitive churches are represented to have been.

All the inhabitants of Herrnhut, after mature consideration, adopted this social scheme and these statutes, by the name of a brotherly agreement, and pledged themselves mutually to its observance, in the year 1727, and thus formed the first stock of the present Society of United Brethen. Count Zinzendorf was justly in some measure considered the founder of the society, to which he thenceforward devoted his whole life, property and energy. It will be readily conceived, however, more especially after observing that further emigrations from Bohemia and Moravia were checked by the Saxon government at an early period, that the descendants of the emigrants, at this day, constitute but a small proportion of the present society. Individuals from all Protestant denominations, coinciding in the fundamental doctrines of Christianity common to all, and professing a desire to lead a truly Christian life, as members of such a community, under its peculiar regulations, were from the beginning admitted among them, without renouncing their original church and creed. On the contrary, to facilitate the maintenance of their connexion with their original churches, the society expressly includes three different tropes or modifications within its pale: the Lutheran, the Reformed, and the Moravian, which latter comprises all other Protestant denominations. Experience has taught that these differences, among persons so intimately associated, vanish of themselves to such a degree, that the original idea of these tropes is now maintained only as an evidence of the principle of their union, while its practical consequences have become altogether imperceptible.

The United Brethren, however, continue strenuously to object to being considered a separate sect or denomination, because their union is exclusively founded on general Christian doctrines, and their peculiarities relate solely to their social organization, which is intended only to facilitate their joint purpose of putting truly Christian principles of life and conduct into actual practice. They consequently admit of no peculiar articles of faith, confining themselves altogether to regulations of conduct and discipline. As a body they have at all times, when required by governments to point out their creed, professed general adherence to the Confession of Augsburg, as, most congenial to the views of a majority; and although they do not pledge their ministers to an express adoption of its articles, it is agreed among them not to insist upon any doctrines utterly repugnant thereto. They avoid discussions respecting the speculative

truths of religion, and insist upon individual experience of the practical efficacy of the gospel, in producing a real change of sentiment and conduct, as the only essentials in religion.

They consider the manifestation of God in Christ as intended to be the most beneficial revelation of the Deity to the human race; and in consequence, they make the life, merits, acts, words, sufferings and death of the Saviour, the principal theme of their doctrine, while they carefully avoid entering into any theoretical disquisitions on the mysterious essence of the Godhead, simply adhering to the words of scripture. Admitting the sacred scriptures as the only source of divine revelation, they nevertheless believe that the Spirit of God continues to lead those who believe in Christ into all further truth; not by revealing new doctrines, but by teaching those, who sincerely desire to learn, daily better to understand and apply the truths which the scriptures contain. They believe that, to live agreeably to the gospel, it is essential to aim in all things to fulfil the will of God. Even in their temporal concerns they endeavour to ascertain the will of God; they do not, indeed, expect some miraculous manifestation of his will, but only endeavour to test the purity of their purposes by the light of the divine word. Nothing of consequence is done by them, as a society, until such an examination has taken place; and, in cases of difficulty, the question is decided by lot, to avoid the undue preponderance of influential men, and in the humble hope that God will guide them rightly by its decision, where their limited understanding fails them.

In former times the marriages of the members of the society were, in some respects, guarded as a concern of the society, as it was part of their social agreement that none should take place without the approval of the elders; and the elders' consent or refusal was usually determined by lot. But this custom was at length abandoned; and nothing is now requisite to obtain the consent of the elders, but propriety of conduct in the parties. They consider none of their peculiar regulations essential, but all liable to be altered or abandoned whenever it is found necessary, in order better to attain their great object-the promotion of piety. Such alterations are effected through the medium of their synods.

The society early undertook to propagate the gospel among heathen nations, The success of their attempt in this respect is generally known, and a great proportion of their energy is at this day devoted to this object. In the prosecution thereof, circumstances occurred which, combined with the increase of their numbers, and certain diffculties in their way at Herrnhut, induced the society to plant colo

nies, on the plan of the mother society there, in different parts of Germany, England, Holland, America, &c., all of which, together, now constitute the Unity of the Brethren. Each individual colony, called a place congregation, is independent in its individual concerns, under the superintendence, however, of the Board of General Directors of the Unity; which superintendence, in England and America, is administered by subordinate local boards, in respect to all things not of a general nature; but they are responsible to the General Board of the Directors, at present seated at Berthelsdorf, near Herrnhut, and denominated the Board of Elders of the Unity. The appointments of all the ministers and officers of each community rest exclusively with this board. In England and America, however, these are committed to the local boards. To them is further committed the direction of all general objects of the whole society, such as their heathen missions, the support of superannuated ministers and their widows, and the education of the children of such of these as are without means of their own. For, as the principles and circumstances of the society prevent them from allotting a greater salary to any officers, than their decent maintainance requires, those among them, who are not possessed of fortunes, cannot lay by any thing for their old age, or for the education of their children; the charge of these, therefore, devolves upon the whole society.

The economical affairs of each individual community are administered by one of the elders of that particular community, with the concurrence of a committee elected biennially from among the inhabitants, generally by the votes of all the male members, or by an intermediate body thus elected.

The objects for which each community has thus to provide are, the erection and maintainance of a church, the support of the active ministers and other officers, of proper schools, and all other things necessary for the well-being of the community, and the preservation of good order; while the individuals composing it, are as entirely independent in their private property as any other persons whatevereach carrying on his particular business, for his own profit, and upon his own responsibility.

A contrary impression, viz.: that there exists a community of goods among them, is still very prevalent, especially in America. This is attributable to the fact, that, when their colonies in America were commenced, it was for some years found necessary to combine the efforts of all the members, in order to maintain themselves amid their difficulties; and, although each individual retained the absolute disposal of any property, formerly his own, their joint earnings, for the

time, went into a common stock, from which the daily necessities were supplied. This unnatural state of things, however, continued no longer than it was imperiously necessary. Many other erroneous conceptions have become prevalent, concerning the economical concerns of this society. The original members of it had nothing to depend on but their industry. Count Zinzendorf and some of his nearest connexions sacrificed the whole of their estates in the various undertakings, missions, and colonies. As the society grew, numbers of wealthy members afforded liberal aid; but the society never had any actual funds, upon which they could depend. Individual members borrowed the necessary sums, upon their own credit. These funds were invested, partly in commercial undertakings, partly in landed estates, and various manufactures, and the profits applied to pay the expenses of the society.

Upon the death of Count Zinzendorf (he died 1760), it was found that a debt had accrued, greatly exceeding the value of all the available investments. A separation of interests now took place. Each individual community assumed a proportionable share of the assets and debts, and thenceforward undertook the management of its individual concerns, and to provide for its own necessities by means of an institution, operating very much in the manner of a savings bank, termed the Diacony of each community. Moneys were taken up, under the special superintendence of the elders, and of the committee above mentioned, and invested; the proceeds went to defray the disbursements of that particular community; the understanding was, that, if the avails were such as to leave any thing to be disposed of after defraying their own expenses, such surplus was to go to aid other communities, whose means might not be so ample, or to assist the general concerns. Thus, in most communities of the United Brethren, certain trades or manufactures are carried on for their benefit, as such. By these means, together with the voluntary annual subscriptions of the members towards the maintainance of the ministers, and the support of the church and schools, the necessary funds are raised for defraying the charges on the particular communities, and for certain proportionate contributions, which each is expected to furnish to that fund of the Unity, whicn is established for the support of the superannuated ministers and other officers, and their widows, as well as the education of their children. The funds required in each community, for the purposes of police and conveniences, are raised by regular taxes on the householders, assessed by the committee before mentioned. The rest of the assets on hand, at the death of Count Zinzendorf, was put under the control of a special board of elders of

the Unity, and the proceeds applied to discharge the debt before mentioned. The disbursements required by the missions among the heathen are supplied by voluntary contributions. The greater part of the annual amount at the present time is furnished by persons not connected with the society. Some few of the West India missions are in part supported by the industry of the missionaries, and those in Labrador by a commercial establishment trading thither under the guidance of a society established at London. In the United States there is a society for propagating the gospel among the heathen, incorporated by several states, and consisting of members of the United Brethren's Church. This society has recently acquired large funds, by the bequest of one of its members. All these resources flow into the common fund, which is administered, and the missionary concern in general managed, by another department of the Board of Elders of the Unity, called the Missionary Department. A third department of this board is termed the Department of Education. This has charge, not only of the subject of the education of children throughout the society generally, but, in a special manner, of those who are educated at the public expense.

In many of the communities of the United Brethren in Germany, England, and America, boarding schools for the education of young persons of both sexes are established, in which not only their youth, but a great number of others, are instructed in useful sciences and polite acquirements. For many years these schools have sustained, and still maintain, a considerable reputation both in Europe and America. At Niesky, in Upper Lusatia, the Unity maintains a higher classical institution, where those receive a preparatory education, who intend to embrace the liberal professions, or to be prepared for the ministry. The latter complete their studies in a college situated at Gnadenfeld, in Silesia, which serves the purposes of a university. Similar institutions, upon a smaller scale, are established at Fulnec for the English, and at Nazareth for the American portion of the Unity. These are, properly speaking, theological seminaries only. Young men, desirous of devoting themselves to the medical or other learned professions, resort, of course, to the public universities of their respective countries. In the three departments of the Board of Elders of the Unity, before alluded to, taken collectively, the direction of the whole Unity is concentrated. This board, however, is responsible to the synods of the society, which meet at stated times, generally at intervals of from seven to twelve years, and from whom all its authority emanates. They are composed of bishops and certain other general officers of the society, such as the members of the Board of