of the present societies; and built a village on his estate at the foot of a hill, called Hutberg, or Watch-hill. Hence, their name of Hernhutters, for Hernhutt signifies the watch of the Lord. Zinzendorf at first attempted to convert them to the Church established by law; but failing in this object, and admiring their doctrine and manners, he became a convert to their faith and discipline *.

In 1738, Zinzendorf, having received orders, was consecrated one of their bishops; on which occasion he was congratulated by Potter, Archbishop of Canterbury; who told Bishop Secker, that he admitted as regular, the Moravian episcopal succession. Afterwards, the British parliament acknowledged the Unitas Fratrum to be an Episcopal Protestant Church; and in 1794 an Act was passed in their favour.

They have settlements in the East and West Indies, in European and Asiatic Russia, in Persia, at the Cape of Good Hope, and in Greenland; but chiefly at Bethlehem in Pennsylvania. Here they carry on their work in silence and with moderation; seeking to reform the world, but

18, 19. MoZinzendorf's Gillies's Suc

* Rimius's History of the Moravians, p. 16, ravian Maxims, p. 18, 20, 44, 45, 67, 86. Sermons, p. 200. Manual of Doctrine, p. 9. cess of the Gospel, vol. ii. p. 66. Dickinson's Letters, p. 169. Crantz's History of the Unitas Fratrum. Wild's Travels. Spangenberg's Exposition of Christian Doctrine. Haweis's Church History, vol. iii. p. 184.

not quarrelling with it; enduring heat and cold and every privation; consulting the temporal good of the people whom they seek to convert; and imparting to them education and useful arts. Their establishment in England is on a small scale, and their influence quite inconsiderable. They keep the noiseless tenour of their way, and are not a proselytizing sect. Their largest establishment is situated in a romantic dell, at Fulneck, near Leeds.

Though the Moravians insist on the necessity of episcopal ordination, their bishops have no rank or authority: their church having, ever since its establishment, been governed by synods, composed of deputies from the various congregations, and by other subordinate bodies, whose assemblies they term conferences. The synods are convened once in seven years; and each is convoked by the elders of its predeces

sor.

Women are admitted to hear, and to assist with their advice; but possess no vote. In questions of importance, of which the consequences cannot be clearly foreseen, no majority of votes, nor even unanimous consent, is regarded as decisive, without an appeal to the lot. But this test is reserved only for questions apparently eligible, and maturely weighed; nor is it applied without solemn prayer. Towards the close of the synod, which determines on ecclesiastical discipline and government,

an executive board is chosen, called the elders' conference of the Unity: and this is subdivided into four committees; one for missions, one for the doctrine and morals of the congregations, one for their economical affairs, and the last for church discipline. Another body, entitled the elders' conference of the congregation, consists of the minister as president; and of some other individuals, superintending the young, the married, and the women. They have deacops who are ecclesiastics; deaconesses, who are not permitted to teach, and lay elders, in contradistinction to the bishops or spiritual elders. Their missions and marriages are directed by their superiors, and both are confirmed by lot. Their schools are excellent seminaries for moral education.

The Moravians are remarkable for submission to the control of their superiors, who divide them into classes: by which distribution, separate and appropriate instructions are delivered to the young and the old; the married and the single; the rich and the poor; servants, females, children. Each class is subdivided into the dead, the ignorant, the willing, the progressive. Much pains are bestowed in the cultivation of church-music-their hymns are often a connected contemplation of some Scriptural subject. The dead are interred per pendicularly, with a small square stone placed

over them: and this order proceeds in lines along the cemetery, without regard to any distinction, save the time of dying.

This sect celebrates the Passion week and other festivals; and holds communion on Maundy Thursday, and every fourth Sunday throughout the year. There is a litany for Sunday, with several occasional liturgies. Persecution originally, and afterwards an anxiety to preserve their young from the taint of vice, have induced them to delight in forming settlements; where the young men, the young women, and the widows, live separately; all supporting themselves by their industry, and paying a separate sum for their board and lodging.

In regard to doctrine, the Moravians assent generally to the Augsburg confession of faith; yet decline giving any decided opinion respecting particular election. They maintain, that creation and sanctification, belonging principally to the Saviour, ought not to be jointly ascribed to Father, Son, and Holy Ghost; and that, in order to avoid idolatry, devotion should be addressed principally to Jesus, the appointed channel of the Deity. Christ, they affirm, has conquered, not as God, but as man, with the same powers which we possess in our spiritual warfare. Further, they deny, that the law ought to be preached, under the Gospel dispensation. Another tenet states, that the children

of God have to combat, not with their own sins, but with the corruption that prevails in the world. Faith is defined to be a joyful persuasion of our interest in Christ, and of our title to his purchased salvation. They extend the universal church of Christ, to many who may differ from them in opinions of minor importance.

Since there is little in this sect, if it be called a sect, to blame with much severity, there is little formally to answer. The Moravians are highly useful among savage nations; while they are not proselytizing or mischievous or uncharitable at home. Yet, if they differ not in doctrine from the Established Church, they are deserving of some censure for making a needless rent in the garment that ought to be without seam; and in this manner countenancing other schismatics, more restless, dangerous, and hostile. Their absorption in the Church would draw closer the bonds of love. All schism is an evil: and the more unnecessary it is, so much it is the more culpable. Objections to the want of set forms of prayer have been stated in the preceding chapters of this work and the Moravian liturgies are imperfect, admitting extemporaneous devotion.

Though the address of prayers to the Son may undoubtedly be justified by his divinity, the Moravians seem to err in carrying their