the matter before some distinguished theologians and received their concurrence, determined to protect for the glory of his Redeemer, these souls purchased with a precious price. He accordingly proceeded to draft and arrange some ordinances by which the Brethren were organized into a free Christian society. The zeal of the count, sustained by love and patience, surmounted every obstacle. On the 12th of May, 1727, articles of agreement founded on old and established principles, were voluntarily subcribed as binding statutes by all the brethren and sisters. These proceedings were hallowed by fervent prayer and by that influence which descends in answer. Twelve elders were chosen, not on account of age, but from weight of character, to perform the office of watchmen. Zinzendorf was elected general overseer and Frederic von Watteville, his assistant. The elders chose by lot four of their number who constituted a kind of common council in connection with Zinzendorf, bearing the name of the "Elders' Conference." In case of no decisive preponderance of opinion in any direction, resort was had to the lot, which was viewed as indicating the will of the Saviour. A general school for boys was established, and another for girls, both being under the direction of females. One of the most important arrangements was that of choruses, into which the whole community was divided according to sex and age. Each chorus had its own leaders and assistants, religious exercises, songs and festivals. The female choruses in particular had strongly marked characteristics. A simple mode of dress was universally adopted; all display was discarded; parasols and fans were dispensed with. A small protection for the head was made-commonly a hood of white linen without lace. The color of the string or band, by which it was tied on, distinguished the members of the chorus. The widows had one of white; the married women one of blue; the virgins, a rose-colored one; and the female children, one of a dark red color. The Brethren had no such mark of distinction. Still, they all wore garments of great simplicity, commonly those of a brown or gray color. Neither sex put on mourning garments, since death, or rather the going out of life, as it was called in Herrnhut, was regarded in relation to the pious as no cause for sorrow. Unions for prayer were formed, which continued throughout the night. Sometimes bands of twenty-four persons continued in prayer-one person for an hour-from one midnight to another, following literally the command of the prophet to keep not silence and give the Lord no rest till he should build up Jerusalem. Of all these arrangements and exercises, Zinzendorf

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was the soul. The shorter and longer addresses, which his zeal prompted him to make in connection with Rothe's discourses, or when there were baptisms, funerals, etc. were poured out from an overflowing heart. His talent for extemporaneous verse-making, and for changing and adapting verses to special occasions, was great. He was also accustomed to read a letter or a chapter in the Bible with a happy emphasis and striking effect. In order that the impression of these religious services might not be dissipated by worldly business or indulgence in eating and drinking, a usage, like the agapae or love-feasts of the primitive Christians was adopted. For the sake of preserving the utmost purity of morals, the two sexes were carefully separated. The sisters, in their various labors and exercises, were superintended by persons of their own sex. With true love and zeal Zinzendorf applied himself to the religious teaching of the young. Under his impressive instructions, a general awakening took place. The little children, like the adults, were deeply convinced of sin and earnestly entreated the Saviour for mercy. They often retired into solitary places in the woods, and on their knees, cried to Heaven for the pardon of their sins. The Count stood at a distance, carefully watching these little penitents. On their return home, he sometimes accompanied them, singing as he went. In the childrens' meetings, the Saviour was described as a child; his childhood was commended and praised in songs, and communion with him, as a child who innocently played, was earnestly sought. In such exercises, the count had a rich store of experience in his own childhood from which to draw. "One day," he writes, "a small child of three years came to the count in a chamber, fell down on its knees and prayed, Oh my Jesus, take away what hurts my mind and heart, so that I might see thee all the time as thou art,' together with many similar heart-breaking words, to the great edification of the count." A hymn-book for children was collected and frequently printed.

In the midst of all his other labors, Zinzendorf undertook short journeys to Silesia and Dresden, and visited by invitation, the crown-prince at Saalfeld, by way of Jena and Rudolstadt. At the different courts he met with a favorable reception, fearlessly proclaimed his sentiments before men of all classes, endeavoring to do good to all as he had opportunity. In this manner originated the custom among the Brethren of sending out domestic missionaries, two or more in company, to spread the principles of the community and to lead souls to the Saviour. Such messengers

were despatched to Voigtland, Silesia, Bohemia, Moravia, Hungary and Denmark. To the last named country, John and David Nitschmann were sent, carrying a short history of the Brethren, prepared by Zinzendorf, together with other notices respecting Herrnhut, for the use of prince Charles, brother of king Frederic IV. Three brethren went over to England to see those who held the like faith there. A deputation visited professor Buddeus at Jena with the request that he would cause to be printed in German an edition of " Amos Comenius's History of the Bohemian Brethren," which had before been published in Latin. Subsequently, in consequence of urgent invitations, Zinzendorf himself visited Jena and stayed there some time with his wife and children. He here found a hundred undergraduates, several persons who had taken degrees and even professors, who sympathized in his views and frequented the meetings which he held in a summer-house which had been hired for the purpose. Among this number was Spangenberg, afterwards a most valuable coworker with the count and also the writer of a copious biography of him. By Zinzendorf's influence, a kind of theological seminary of the most practical character was devised, of which Buddeus was appointed principal. But the project met with opposi tion and failed. The count was received with the same distinguished consideration at Weimar by the duke, who consulted him in relation to important matters of government. At Gera he had an interview with the crown-prince of Denmark and his princess. At Hirschberg and Coburg, many sought his acquaintance and attended his meetings. He remained sometime in Lange's house in Halle and "spake the things concerning the kingdom of God" to multitudes. More than a hundred students adopted, more or less, his views. From Halle he returned to Herrnhut by way of Merseburg and Dresden.

During his absence, difficulties had occurred among the Brethren which occasioned some modifications in the arrangements of the establishment. The main cause of the trouble seems to have been a difference of views on church government. Some zealous Lutherans were not willing to deviate at all from the views of the great founder of their church. The pastor, Rothe, and Christian David had become deeply involved in the controversy. While at Jena, the count, in connection with the Brethren there had sent a spirited protest against these movements. But the matter remained unadjusted till his return. On the 6th of November, 1728, the statutes of the community were reduced to a

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new form, and the relations of the different classes were once more exactly defined. Christian David vacated his office as elder. Soon after, the remaining elders resigned and others were substituted. The first article of the new statutes was in the following words: "It is never to be forgotten in Herrnhut that the place was built for the living God and is a work of his Almighty hand; that it is properly no new place, but an institution intended only for the Brethren and for their benefit. In everything which is undertaken among us, love and simplicity are to be sought." These statutes also asserted that Herrnhut was and should forever remain free from all slavery and vassalage. The settlement of difficulties was entrusted to a common tribunal; rules for the acquisition of means of living were established; the liturgy of Bertholdsdorf was adopted, still with the recognition of entire freedom of conscience and of that internal species of union peculiar to the Moravian Brethren; a more entire separation was effected between the sisters and the brethren, not so much from any fear of actual evil consequences to morals, as to remove occasion of reproach. Since these statutes related to civil duties rather than ecclesiastical, they might be named civil ordinances and prohibitions. After protracted discussions, interspersed with religious exercises, they were unanimously adopted. Those who had occasioned the disturbance penitently returned to the bosom of the community. Thus, without any commotion, without any harsh measures, or the exercise of authority, a complete Christian reconciliation was effected. The mildness, the love, the unaffected spirit of charity and the wisdom of the count shone out conspicuously in all these proceedings. He now devoted himself more zealously than ever to the spiritual good of the people. Prayers, exposition of the Scriptures, singing, vigils, catechetical instructions, etc. attested the fervent piety which prevailed. The custom of washing each others' feet, after the apostolic model, was now first introduced. The subject of lots was more exactly defined and a new method of discipline for incorrigible offenders was devised. In 1730, the count laid down his office as principal or civil overseer. His example was followed by the elders. Martin Linner, a young baker and an eloquent speaker, was elected to the eldership. Anna Nitschmann, a modest, quiet young woman, who had supported herself by spinning wool, was made an eldress of the sisterhood. A number of active and approved brethren and sisters were chosen as helpers or syndics, whose aid Zinzendorf found to be very important.

Still, the life of Zinzendorf was by no means one of unalloyed prosperity. By adopting some of the devotional writings of the Catholics, especially certain beautiful hymns of John Scheffler, and in general by his liberal sentiments, he was accused of a tendency to papacy and of indifference to Protestantism, in addition to the old charges of fanaticism and enthusiasm. Color was given to these reproaches by his intercourse with some Roman Catholic divines and by the efforts which were made to induce him to return to the papal communion. In the midst of these attacks from Protestants, a Jesuit, father Regent, whose endeavors to convert to popery the Schwenkfelders in Silesia had been rendered nugatory by Zinzendorf's influence, came out against him with a book entitled, "Notices of a new sect which has broken out in Upper Lusatia and Silesia." This book was answered by Rothe, Schwedler and Schäfer who were also assailed in it. The count found, at this time, a powerful friend and defender in Jablonski, upper court preacher at Berlin, uncle of Comenius the Moravian bishop, and who himself sustained the office of bishop of the Brethren in Poland. With him Zinzendorf carried on an active correspondence, and his warm sympathy and coöperation greatly encouraged the heart of the pious nobleman.

Various Events, Labors, Journeys, etc.

Our limits will not allow us to follow in detail or in exact chronological order the subsequent life and experience of Zinzendorf. We have chosen to present at some length his early history as well as an account of the establishment at Herrnhut. We must now select a few of the more interesting incidents of his life from the mass of materials which lie before us.

In 1731, Zinzendorf, in company with several Brethren, made a visit to Copenhagen, and was very kindly received by the queen's mother and by other persons high in rank and in office. The king, against the count's earnest remonstrances, conferred on him the order of knighthood called Daebrog. Instead of seeking these earthly distinctions, it was his earnest desire to renounce them all. Though he found opportunities to promote the cause which was so near his heart, yet on the whole his visit seems to have been unsatisfactory. Among his pleasant recollections was the news which he had heard in the Danish capital of the conversion of the heathen in the West Indies and Greenland. The exertions of Paul Egede in the latter country, he determined actively to support.