preacher Schultz was, or like the specimen that was in a place called Raritan, which is connected with the New York congregation. . .

If your Reverence and Prof. Francke also could see with your own eyes the sad condition of the many poor people who are coming to this country every year and are put out to service among other sects; poor people who would be so glad to go, on Sunday, to a church of their own confession, so that they might not attend the meetings of other sects and thus be misled at last, as many indeed have already been, . . . then you would understand that in case you continue to hold back and delay any longer, you will surely have a great responsibility upon you in the presence of God, on that great Day of Judgment, because you have not so much as permitted the collected-funds to be applied to the objects to which benevolent hearts have given them, that is the building of our churches and schools.

Text-Mann, Schmucker and Germann: Hallische Nachrichten, translated by Schaeffer, pp. 81-104.

X. THE CONSTITUTION OF FUNDAMENTAL PRINCIPLES OF THE SCHWENKFELDER CHURCH, AS ADOPTED IN 1782

After almost half a century of unorganized activity centered in home instruction and informal house to house conference worship, the Schwenkfelders felt the necessity of something more churchly. Hence the Constitution as under, framed by Christopher Schultz, and embodied in the several revisions of the Constitution and By-Laws of the Schwenkfelder Church.

"1. Every person desiring to be a member of this Church should concern himself about a proper and approved ideal upon which the members are to be established in all things, and in accordance with which they are to form their union.

2. All those who would be in this religious association should place this foundation and ideal before their eyes as an aim set before them for which they are to strive with becoming zeal and energy.

3. In God's nature one beholds love primarily as that excellent outflowing virtue which binds together God and man. All those who wish to take sure steps for the realization of said ideal must, first of all, form and maintain their unity by this bond of perfection among themselves.

4. Built on this fundamental principle of the divine nature-namely, love-their single, immovable aim must and will be to glorify God and promote the general welfare of each member.

5. In compliance with such object, their first care in their common affairs must be directed to a proper arrangement of public worship flowing from said foundation and agreeing with said ideal.

6. The gospel or word of God is the treasure which the Lord Jesus gave his apostles, and by which, as He commanded, the nations were to be called to faith and gathered, to be nurtured and ruled. It is the chief element in public worship and the rule of all its exercises.

7. It follows that they not only ought to possess this treasure, but they must also, with care, see to it that the gospel and the word of God are preserved and practiced by them in purity and simplicity, without which they cannot be nor remain a Christian people.

8. It follows, also, that they must have persons among themselves who know, live, and teach the doctrine; otherwise it would be a dead letter, and could not bring about the good referred to in 6; hence proper plans must be devised in this respect.

9. There follow also the unceasing effort and care for the instruction of youth, both in what may be learned in schools as also in what should be taught in the study of the word of God or Christian doctrine, without which their aim referred to in 4 cannot be maintained nor the doctrine be upheld.

10. The repeated voluntary gathering for public worship with appointment of time and place for the same belongs also to the common care and concern.

11. Besides the appointment of public worship and the practice of God's word, a religious society, if it would at all attain its object, must strive to uphold a proper discipline among themselves, in order that through the same a guard and restraint may be set against the attacks and hindrances of the evil one, and that his work may be destroyed where it has taken root; that a good and useful deportment may be maintained in intercourse and conduct; that the hand of mutual help may be offered under all occurrences, and that virtue and good morals may be promoted.

12. They must have fixed rules and regulations among themselves by which they may know who belong to their society or not; they must also use diligence to keep correct records of all that is enacted by them and upon which they have mutually agreed in matters relating to discipline, in order that no one may take ignorance as a excuse, but that all may conform thereto.

13. Since good rules are necessary in the exercise of commendable discipline, the revealed will of God contained in the Ten Commandments in their full and perfect sense will be to them the best and most adequate rule for the promotion of good conduct or morals, for defense against the evil, for discriminating between the good and the evil.

14. In conformity to their aim and rules, they will, besides this, also consider useful and proper regulations, so that commendable decorum may be preserved under the diverse circumstances, as marriage, training of children, family life, death, burials and the like.

15. The practice and maintenance of such discipline and regulations will always have their temptations, since we all carry these by nature in our own bosoms; it will, therefore, likewise be necessary to have faithful persons who will see to it that discipline and good order are not neglected, but maintained and promoted by each member.

16. In order, however, that such service may not be made too difficult, but be possible and endurable for such persons, each and every member, by proper regulations, must take part in said exercises and supervision, whereby at the first notice of the outbreak of an offence its progress may at once be checked, and the deacon not be troubled by it.

17. Certain conferences should also be appointed as time may occasion or the circumstances of the general welfare may demand, at which the condition of the Church, for weal or woe, may be considered, doubtful or questionable matters decided,

and the general welfare and useful arrangements and institutions in general may be cared for."

Text-The Pennsylvania German Society, Proceedings and Addresses, vol. XIII pp. 74-76.

XI. THE MORAVIANS

An Exposition of their Fundamental Views

The following is taken from a report of the Synod that met at Marienborn, July 1st, 1674.

"This synod was one of the most important assemblies, held by the church of the Brethren ever since its renewal; and it was the first since the decease of the late ordi

nary.

"Eleven bishops and co-bishops, seven civil seniors and conseniors, fifteen presbyters, twenty-four deacons of the church of the Brethren; in all, ninety-four persons were present at this synod, among whom were above thirty deputies from the congregations.

"The whole work of God, which he, in our days, had committed to his Unity of the Brethren, among Christians and Heathens, in all its branches, in every country, in the congregation-places, the colonies, and on posts among the Heathen, was taken into consideration before the Lord, the state of each carefully weighed, and his Thoughts of Peace concerning them searched after.

"It was unanimously determined anew, that the Doctrine of the Merits of the Life and Sufferings of Jesus, shall be our only chief and fundamental knowledge, so, as it is revealed to us in the Holy Scriptures of the Old and New Testament, boldly avowed by the Protestant confessors in the Augustan Confession, experienced through his grace, and enjoyed in the remission of sins, by us, as well as many thousand other Souls.

"The Doctrinal Articles of the Augustan Confession were read at the synod, and heard by the whole assembly with assent of our hearts, and with an emotion of spirit, like that of the ancient confessors; and our adherence to it was again confirmed. . .

The fundamental-thoughts of his heart concerning our household of grace, both in and out of our congregation-places, were renewed with clearness. I will communicate some of them, to the joy of my dear Brother.

A congregation of Jesus Christ is an assembly, consisting of living members of his body, of which he himself is the Head, which the Holy Ghost has gathered together, in which he himself governs, ordains, and appoints his servants, and where every thing aims at each member's being prepared once to be presented faultless before the presence of his glory with exceeding joy. (Jude, verse 24.)

This does not exclude its being a school and an hospital of his patients, where atience is to be exercised towards many who must be saved by compassion.

God has, in our time, formed for himself a people, which is to withstand the spirit that is gone forth into the world, to turn the doctrine of the atonement of Jesus into a fable; and they are called to show his death, till he come. (1 Cor. xi. 26.)

Should this doctrine (which God forbid!) be every where extinguished; it must be preserved in a congregation of Jesus, as a precious jewel; so, as formerly the holy scriptures were among the Jews. (Rom. iii. 2.)

By this it is perceived, whether a person really is of us, if the death of Jesus have taken root in his heart.

From hence also arises the call of a congregation of Jesus, to preach the gospel not only to Christians but to all men, with a view of leading them to our Saviour.

An essential point in a congregation of Jesus is likewise, to have it solidly at heart, that they may execute His Testament, John xvii: That they all may be one; endeavouring to establish and preserve love and unity among all the children of God upon the face of the earth, to avoid all religious disputes, and to love all that love Jesus.

A congregation of Christ is also honoured by its Master, with suffering reproach for the sake of his name, being and remaining a church under the cross.

He has, more particularly, opened to the congregations of the Brethren in our days, that part of the gospel, which directs them to derive the sanctification of spirit, soul and body, from the merits of his holy humanity, life, sufferings, and death, to understand it, and put it in practice. The separation of the sexes, according to the respective choirs, and the special care they enjoy, conduce greatly to promote this chief end of the Christian doctrine.

When the Holy Ghost, through the gospel, calls and units souls out of our congregations, in order to prepare them to be a joy to our Saviour; we rejoice, and look upon them as a congregation of Jesus.

With respect to the heart, the uninterrupted enjoyment of salvation in the wounds of Jesus, and all things that pertain unto life and godliness, there ought to be no difference between such little flocks and our congregations.

They, as well as we, ought to preserve their souls and bodies for him; and, for that purpose, also carefully to avoid all unnecessary intercourse between the two sexes; not as though we thought there was a particular holiness in it, but from a consciousness of human corruption and sinfulness.

As to the outward Constitution, and the regulations, which our Saviour has given to the Brethren, for the particular purpose of their dwelling together in congregationplaces by themselves; it is our fixed principle to give no occasion to the societies, united with us in the religions, to imitate them; but we exhort them to abide in their churchconstitution, and be faithful to their religion.

A Directory was chosen and appointed, to have the care of the whole Unity of the Brethren in inward and outward matters; a Board of Wardens, to have the inspection of the outward affairs of all the congregations; and a Board of Syndics, to see to it, that all things be done decently and in order, so, as the constitution and the good of the country, in which we live, require; and to stand forth, in all necessary cases, in behalf of the congregations.

The office of Advocate of the Brethren was again supplied in the person of count Henry XXVIII. Reuss, who was before deputy advocate.

Deacons were nominated, to have the care of the Heathen-missions; and, in like manner, other Deacons, to provide for the Education of the Youth in the economies of the Unity, who, in childlike dependence upon the hand of our heavenly Father, should receive, and expend with all faithfulness, for the service of these works of God, the contributions of our Brethren and Friends who gladly lend their assistance towards them.

E

All care and consideration was taken in supplying the offices in every congregation

with proper persons.

Text-Crantz: The Ancient and Modern History of the Brethren translation, pp. 555-559.

The Society for the Furtherance of the Gospel

The following articles are the constitution of the earliest missionary society in America. It was organized Nov 28, 1745, continued energetic operations for about fifteen years, and a nominal existence until about 1770.

"1st. The Society is founded on the Exhortation of St. John in his 3d Epistle, & on our present Circumstances.

"24. Everything therein shall be freely transacted & we do not desire that any Person shod bind himself to give a certain Sum, but that each may do according to his Ability and Pleasure.

"3d. Yet shall all be transacted in good Order, that Accounts may be rendered both to God & Man whenever it shall be required.

"4th. In this respect we will be careful in the admitting of new Members, & whoever thro' his Example may give Offence to Others, such will we entreat not to become Members of the Society.

"5th. We will appoint a Committee of four [six later] Persons, skilful and prudent Men who shall Weekly consider of what the Circumstances of the Society may require and dispose of the Contributions of such kind Friends as shall willingly give, according to the Mind of the Society.

"6th. A Secretary shall also be appointed to keep a Journal of their Proceedings & also their Accounts to keep in good Order; wch may be laid before the Society, as often as they meet together.

"7th. The Society shall also have a regular Servant to make known what shall be necessary for the Messengers of the Gospel, both on their going out & coming in & to take Care that the same may be provided.

"8th. Since a great deal depends on the keeping a regular Correspondence & that the Expense thereof might be too heavy for one Person to bear, the Charges may be defrayed out of the Monies belonging to the Society.

"9th. When either of the Members of the Committee, or the Secretary or Servant shall go away, the remaining members may propose a Person to supply his Place & in case the Society have nothing to object, when the same shall be proposed in their Meeting such new Member may be continued.

"10th. The Meeting of the Society may be as often as the Synod is held & then Matters may be concluded on, provided that one half of the Members at least be pres

ent.

"11th. If any Person will contribute thereunto without becoming a Member of the Society, he may deliver or send his Contribution either to one of the Members of the Committee, to the Secretary or the Servant, who are directly to deliver the same to

the Cashier.

"12th. The Committee have Power to propose to the Society whatever may be for the Service thereof, & when such Proposals are agreed to by the majority of the Societies Votes, they shall be Valid.