ceiving it, fall away (Heb. vi. 4-6; Tim. i. 6); but it is possible in this life to attain such a stability in the truth from which there can be no total apostasy.

This is a compromise between Calvinism and Arminianism.

10. The Ministry.-Those and only those are qualified ministers of the gospel who are illuminated and called by the Spirit, whether male or female, whether learned or unlearned. These ought to preach without hire or bargaining (Matt. x. 8), although they may receive a voluntary temporal support from the people to whom they administer in spiritual things.

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11. Worship. It consists in the inward and immediate moving and drawing of the Spirit, which is neither limited to places or times or persons.' All other worship which man appoints and can begin and end at his pleasure is superstition, will-worship, and idolatry.

All forms and even sacred music are excluded from the naked spir itualism of Quaker worship. It is simply reverent communion of the soul with God, uttered or silent. I once attended a Quaker meeting in London whose solemn silence was more impressive than many a sermon. I felt the force of the word, 'There was silence in heaven for the space of half an hour.' At another meeting I heard one man and several women exhort and pray in a tremulous voice and with reverential awe, as if in the immediate presence of the great Je hovah. All depends upon the power of the Holy Spirit.

12. Baptism.—It is a pure and spiritual thing, a baptism of the Spirit and of fire,' by which we are purged from sin (1 Pet. iii. 21; Rom. vi. 4; Col. ii. 12; Gal. iii. 27; John iii. 30). Of this the waterbaptism of John was a figure commanded for a time. The baptism of infants is a human tradition, without Scripture precept or practice.

13. The Communion of the Body and Blood of Christ is likewise inward and spiritual, of which the breaking of bread at the last Supper was a figure. It was used for a time, for the sake of the weak, even by those who had received the substance, as the washing of feet and the anointing of the sick with oil was practiced; all which are only the shadows of better things. (John vi. 32-35; 1 Cor. x. 16, 17.)

This doctrine of the sacraments is a serious departure from the universal consensus of Christendom and the obvious intention of our Saviour. It can only be accounted for as a protest against the op

posite extreme, which substitutes the visible sign for the invisible

grace.

14. The Power of the Civil Magistrate.-It does not extend over the conscience, which God alone can instruct and govern, provided always that no man under pretense of conscience do any thing destructive to the rights of others and the peace of society. All civil punishments for matters of conscience proceed from the spirit of Cain the murderer.

Here the Quakers, like the Baptists, commit themselves most unequivocally to the doctrine of universal religious liberty as a part of their creed.

15. Salutations and Recreations.-Under this head are forbidden the taking off the hat to a man, the bowings and cringings of the body, and 'all the foolish or superstitious formalities' which feed pride and vanity and belong to the vain pomp and glory of this world; also all unprofitable and frivolous plays and recreations which divert the mind from the fear of God, from sobriety and gravity. Penn said of Fox that he was 'civil beyond all forms of breeding.'

The Apology of Barclay is a commentary on these propositions.

NOTE. THE HICKSITES.-In the year 1827 a schism took place among the Friends in Philadelphia, and extended to most of the yearly meetings in America, but had no influence in England. Since then the Quakers are divided into 'orthodox' Quakers and 'Hicksites,' although the latter refuse to be called by any other name but that of 'Friends' or 'Quakers.' The founder of this rupture was ELIAS HICKS, born in Hempstead, Long Island, March 19, 1768; died in Jericho, N. Y., Feb. 27, 1830.

He took strong ground against slavery, and abstained from all participation in the fruits of slave labor. He was for a long time an acceptable preacher, but early in the present century he advocated radical Unitarian and other heterodox doctrines, which shocked the majority of the Quakers and led to commotion, censure, and schism. The first separation took place in the Yearly Meeting at Philadelphia, and then a similar one in New York, Baltimore, Ohio, and Indiana. Many espoused the cause of Hicks, in the interest of religious liberty and progress, without indorsing his heretical opinions on the articles of the Trinity, the divinity, and the atonement of Christ.

The extreme left of the Hicksites broke off in 1853 in Chester County, Pa., and organized a separate party under the name of Progressive Friends. They opened the door to all who recognize the equal brotherhood of the human family, without regard to sex, color, or condition, and engage in works of beneficence and charity. They disclaim all creeds and disciplinary authority, and are opposed to every form of ecclesiasticism.

The Hicksite movement drove the orthodox Quakers more closely to the Scriptures, and called forth several official counter-demonstrations.

On the 'Hicksite' Quakers, see ELIAS HICKS, Journal of his Life and Labors, and his Sermons, Phila. 1828; and JANNEY (a Hicksite), History of the Society of Friends, Vol. IV.

§ 108. THE MORAVIANS.

See the Literature on the Bohemian Brethren, § 75, p. 565, and the Waldenses, p. 568.

DOCTRINAL AND CONFESSIONAL.

I. ZINZENDORF: Ein und zwanzig Discourse über die Augsburgische Confession, 1747-1748 (never pub. lished through the trade, and therefore rare). Also the other writings of Zinzendorf, and especially his hymns and spiritual poems, collected and published by ALBERT KNAPP, with a spirited sketch of his life and character (Stuttg. 1845).

AUG. GOTTLIEB SPANGENBERG: Idea Fidei Fratrum oder Kurzer Begriff der christlichen Lehre in den evang, Brüdergemeinen. Barby, 1778, 1782; Gnadau, 1833; English ed. Lond. 1784. Accepted as author. ity. By the same: Declaration über die zeither gegen uns ausgegangenen Beschuldigungen. Berlín, 1772 HERMANN PLITT (Pres. of the Morav. Theol. Seminary in Gnadenfeld): Evangelische Glaubenslehre nach Schrift und Erfahrung. Gotha, 1864, 2 vols. Not authoritative. By the same: Zinzendorf's Theologie. Gotha, 1869-1874, 3 vols.

The hymns and liturgies of the Moravian Church.

EDM. DE SCHWEINITZ (Morav. Bishop): The Moravian Manual. Publ. by authority of the Synod. 2d enlarged ed. Bethlehem, Pa. 1869.

II. Among the early opponents of the Moravians we mention FRESENIUS, FABRICIUS, GEORGIUS, and the celebrated commentator, J. A. BENGEL (Abriss der sogen. Brüdergemeinde, in welchem die Lehre und die ganze Sache geprüft, das Gute und Böse dabei unterschieden, etc. Stuttg. 1751; republ. Berlin, 1859). III. Modern representations by divines not of the Moravian Church.

MÖHLER: Symbolik, pp. 533 sqq.; SCHNECKENBURGER: Vorlesungen über die kleineren protest. Kirchen parteien, pp. 152-171; R. HOFMANN: Symbolik, pp. 533 sqq.

I. Biographies of Count Zinzendorf.

HISTORICAL.

SPANGENBERG: Leben des Grafen Zinzendorf. Barby, 1772-1775, 8 vols. Thorough, reliable, and

prolix.

J. G. MÜLLER (brother of the Swiss historian, John von M.): Bekenntnisse merkwürdiger Männer von sich selbst. 3 vols. 1775.

L. C. VON SCHRAUTENBACH: Der Graf v. Zinz. und die Brüdergemeinde seiner Zeit, herausgeg. v. F. W. Kölbing. Gnadau, 1851. Written in 1782, but not for publication, and kept as MS. in the Archives of the Moravian Church till 1851. One of the most interesting works on Zinzendorf, setting forth the philosophy of his religion.

VARNHAGEN VON ENSE: Leben Zinzendorf's. Berlin, 1830; 2d ed. 1846. The view of an outsider, similar to Southey's Life of Wesley.

J. W. VERBECK: Gr. Zinzendorf's Leben und Charakter. Gnadau, 1845. An extract from Spangenberg. F. BOVET: Le Comte de Zinzendorf. Paris, 1860.

G. BURKHARDT: Zinzendorf und die Brüdergemeinde, in Herzog's Real-Encykl. Vol. XVIII. pp. 508-599 (Gotha, 186-4), and published as a separate volume.

II. Histories of the Moravian Church.

Many MS. sources in the Archives of Herrnhut, Saxony, especially the 'Lissa Folios,' relating to the history of the Ancient Bohemian and Moravian Church; the 'Diarium der Gemeinde zu Herrnhut' down to 1736; the journals and letters of Zinzendorf; and the history both of the Ancient and Renewed Church, by John Plitt, from 1722 to 1836, in 9 vols.

The Büding'sche Sammlung. Büdingen and Leipzig, 1742-1744, 3 vols. A collection of documents. The Barby'sche Sammlung. Barby, 1760, 2 vols. A continuation of the former.

DAVID CRANZ: Alte und neue Brüderhistorie (down to 1769). Barby, 1772; continued by HEGNER, in

3 parts, 1791-1816. Engl. transl. by La Trobe, London, 1780.

Die Gedenktage der erneuerten Brüderkirche (Memorial Days of the Renewed Brethren's Church). Gnadan, 1820.

Bp. HOLMES: History of the United Brethren. Lond. 1825, 2 vols.

A. BOST: Histoire de l'Église des Frères de Bohème et Moravie. Paris, 1844, 2 vols. Abridged English transl. publ. by the Relig. Tract Soc. of London, 1848.

Bp. E. W. CROGER: Geschichte der erneuerten Brüderkirche (down to 1822). Gnadan, 1852-1854, 3 vola (The same wrote also a Geschichte der alten Brüderkirche. Gnadau, 1865 and 1866, 2 vols.) VERBEEK: Geschichte der alten und neuen Brüder-Unität. Gnadau, 1857.

H. PLITT: Die Gemeine Gottes in ihrem Geiste und ihren Formen mit Beziehung auf die Brüdergemeine. Gotha, 1859.

Dr. NITZSCH: Kirchengeschichtliche Bedeutung der Brüdergemeinde, Berlin, 1853.

MISSIONARY.

The missionary literature of the Moravians is very large and important, and embraces the works of CRANZ on Greenland (1767); OLDENDORP (1777) on Danish Missions; HEOKEWELDER (1817) on Indian

Missions; L. KÕLBING, Uebersicht der Mission geschichte der evang. Brüderkirche (1832 and 1833); Bp. VON SCHWEINITZ, Life of David Zeisberger (Phila. 1870). Comp. the Missionary Manual and Directory of the Unitas Fratrum, Bethlehem, Pa. 1875.

HISTORICAL SKETCH.

We must distinguish between the old Bohemian and Moravian Brethren who belonged to the Slavonic race, and the new Moravians who are chiefly German or of German descent. The connecting link between the two was the celebrated educator, JOHN AMOS COMENIUS (1592-1671), the Jeremiah of the former, and the John the Baptist of the latter, who, hoping against hope for the resurrection of the Bohemian Unitas Fratrum, nearly crushed to death by persecution, left behind him their order of discipline, and made provision for the ordination of two bishops, that through them the succession might be preserved in a quiescent state, until, in 1735, it was transferred to the renewed Church. The new MORAVIAN CHURCH1 took its origin from the remnant (the 'Hidden Seed') of the Bohemian and Moravian Brethren, to whom Count ZINZENDORF (1700-1760), under the guidance of a special providence, gave an hospitable refuge on his estates at Berthelsdorf, in Upper Lusatia, Saxony. The asylumn was called Herrnhut (the Lord's Protection), and became the mother church and the centre of the denomination.

The little colony of immigrants from Moravia soon increased, by the accession of German families of the pietistic school of Spener, to the number of three hundred souls. It was organized on the basis of the Ratio Disciplinæ of Comenius. David Nitschmann was consecrated the first bishop by Daniel Ernst Jablonsky (court chaplain in Berlin) and Christian Sitkov, the surviving bishops of the old succession (March 13, 1735). This consecration was performed secretly in the presence of only two members of the Bohemian congregation in Berlin, for the sole purpose of sending ordained ministers to the distant missions and colonies. It was not intended to establish an episcopal form of government, separate and distinct from the national Lutheran Church, but this separation was the natural consequence. The second bishop was Count Zinzendorf himself, who gave up his office at the Saxon court

1Also called the UNITAS FRATRUM, the UNITED BRETHREN, the MORAVIAN BRETHREN; in German, BRÜDERGEMEINE, or HERRNHUTER. They must not be confounded with the Methodist United Brethren in the United States,' founded by Rev. William Otterbein in 1800.

and his worldly prospects to devote himself entirely to the Church of his own planting. With all his eccentricities, he was one of the purest and most remarkable men in the history of Christianity, a relig ious and poetic genius, and a true nobleman by nature and divine grace as well as by rank. He had but one all-absorbing passion-Christ and him crucified.2 From his childhood, when he used to write letters to his beloved Saviour, this sacred fire burned in him, and continued to burn till he was called to see him face to face. He early conceived the idea, by planting in the spirit of Spener a true Church in the nominal Church, to reform the Church at home, and to carry the gospel to the heathen. We may call him the German Wesley; he was an or ganizer like John Wesley, and a true hymnist like his brother Charles. The Oxford Methodists started with a legalistic type of piety, but they received a new inspiration from the childlike, cheerful, serene, and sublime trust in God which characterized the Moravians with whom they came in contact.

The patriarchs of Moravianism-Zinzendorf, Nitschmann, and Spangenberg-like the patriarchs of Methodism, labored in both hemispheres at a time when the stagnant State Churches of Germany and England cared little or nothing for their children in America. They founded Bethlehem (1741) and Nazareth in Pennsylvania, and other colonies which remain to this day. Zinzendorf endeavored to unite the other German denominations and sects in Pennsylvania into one Church,

but in vain.3

The Moravian brotherhood is par excellence a missionary society at home and abroad. It has but few regularly organized congregations scattered in Christian lands, but in an age of indifferentism and rationalism they were like cities of refuge and oases in the wilderness, with fresh fountains and green pastures for multitudes who flocked to them for refreshment. They are still holding up the model of living con

'It is an interesting fact that Frederic William I., king of Prussia, advised Zinzendorf to get the old Moravian Episcopal ordination, and that Zinzendorf conferred on the subject with Bishop Jablonsky, and with his friend, the Archbishop of Canterbury (John Potter).

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Ich habe nur eine Passion, und die ist Er, nur Er.'

3 On the unionistic labors of Count Zinzendorf in Pennsylvania from 1742 to 1748, see an interesting article of the Rev. L. F. Reichel (mostly from unpublished MSS.) in Schaff's Deutscher Kirchenfreund for 1849, pp. 93–107.

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• Hase (Kirchengeschichte, p. 636, 9th ed.): ‘Die Frömmigkeit ist in Herrnhut eine Ma