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HISTORY OF THE LATTER DAY SAINTS.

to whom came what little light we enjoy; and circumscribed only by the eternal limits of truth: this church must continue the even tenor of her way, and "spread undivided, and operate unspent."

We believe in God the Eternal Father, and in his son Jesus Christ, and in the Holy Ghost.

We believe that men will be punished for their own sins and not for Adam's transgression.

We believe that through the atonement of Christ all men may be saved by obedience to the laws and ordinances of the gospel.

We believe that these ordinances are: 1st, Faith in the Lord Jesus Christ; 2d, Repentance; 3d, Baptism by immersion for the remission of sins; 4th, Laying on of hands for the gift of the Holy Ghost.

We believe that a man must be called of God by "prophecy, and by laying on of hands," by those who are in authority to preach the gospel and administer in the ordinances thereof.

We believe in the same organization that existed in the primitive church, viz. apostles, prophets, pastors, teachers, evangelists, &c.

We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, &c.

We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

We believe all that God has revealed, all that he does now reveal, and we believe that he will yet reveal many great and important things pertaining to the kingdom of God.

We believe in the literal gathering of Israel, and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisal glory.

We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may.

We believe in being subject to kings, presidents, rulers, and magistrates; in obeying, honouring, and sustaining the law.

We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul; "we believe all things: we hope all things:" we have endured many things, and hope to be able to endure all things. If there is any thing virtuous, lovely, or of good report, or praiseworthy, we seek thereafter.

MORAVIANS,

OR MORE PROPERLY

UNITAS FRATRUM, OR UNITED BRETHREN'S CHURCH.*

BY L. D. VON SCHWEINITZ,

LATE SENIOR CIVILIS OF THE CHURCH OF U. F.

UNITED BRETHREN, or Unitas Fratrum, or sometimes called Moravians, were originally formed by the descendants of the Bohemian and Moravian Brethren, who, being persecuted for their religious tenets and non-conformity in their native country, founded a colony, under the patronage of Count Zinzendorf, on an estate of his, called Berthelsdorf, in Upper Lusatia, in the year 1722, to which colony the name of Herrnhut was given, on account of its situation on the southern declivity of a hill called Hutberg.

It was not until the number of emigrants from Bohemia and Moravia, who there found an asylum, had considerably increased, and many religiously disposed persons from other quarters, attracted by their pious zeal and their sufferings, had settled along them, that the diversity of sentiments, perceptible among so many zealous Christians of various modes of thinking, suggested to them the propriety of some general agreement concerning faith and rules of conduct. Accordingly, under the guidance of Count Zinzendorf, who, from an early age had entertained an idea of constituting a Christian community on the model of the primitive apostolic congregations, certain articles of union were proposed among them, which, leaving all the distinctive doctrines of the various Protestant denominations of Christians entirely out of question, adopted as articles of faith only those fundamental scripture truths in which they all agree, and at the same time introduced a system of social compact and church

This article was originally prepared by Rev. Mr. Schweinitz, and has the sanction of the Board of the Moravian Church.

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 difficulties 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