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first was in support of Count Zinzendorf's motion: "To them that are without law, be ye as without law, (being not without law to God, but under the law in Christ,) that ye may gain them that are without law." The text of the second lot was this, "Therefore, brethren, stand fast, and hold the traditions which ye have been taught."+ The trial was preceded by fervent prayer: a child of four years old drew the second lot; and they "entered from that day (in their own words) into a covenant with each other, to remain upon this footing, and in this constitution to carry on the work of the Lord, and to preach his gospel in all the world, and among all nations whithersoever he should be pleased to send and scatter them abroad."

By this time the establishment at Herrnhut had excited much curiosity in Germany. In one day above fifty letters were received soliciting information concerning it, and many visitors, among whom were persons of high rank, came to see things with their own eyes. The new community was attacked also from various quarters. A Jesuit began the war, and there were Lutheran divines who entered into it upon the same side. Count Zinzendorf was too wise to engage in controversy himself. "The world hates me," said he; "that is but natural: some of my mother's children are angry with me; this is grievous. The former is not of sufficient importance to me that I should lose my time with it, and the others are too important to me, to put them to shame by an answer." * 1 Cor. ix. 21. + 2 Thess. ii. 15.

But although his own conduct was more uniformly discreet than that of any other founder of a Christian community, (it would be wronging the Moravian brethren to designate them as a sect,) he was involved in difficulties by the indiscretion of others, and the jealousy of the government under which he lived. He was therefore ordered to sell his estates, and afterwards banished. Against the first of these mandates he had provided by conveying his estates to his wife; and though he was soon permitted to return to his own country, yet as the brethren were only continuing in Saxony upon sufferance, it was judged advisable to enlarge themselves by establishing colonies in countries, where the magistrates would not interfere with them, and no foreign prince would interfere with their protectors. When the Count resigned his estates, he devoted himself from that time wholly to the service of the Lord, and more especially among that congregation of exiles which God had committed to his care, and which he regarded as a parish destined to him from eternity. Having now resolved to enter into holy orders, he wished at once to obtain a rank in the reformed church, which might not, according to common opinion, appear derogatory to the royal order of Danebrog, wherewith the King of Denmark had invested him. There was in the duchy of Wurtemberg a convent of St. George, in the Black Forest, near the Brigach, which is one of the sources of the Danube: at the Reformation this convent had been made a bishopric, but having been destroyed by fire in

1634, it had not been rebuilt, and the prelacy had ceased. Count Zinzendorf proposed to the Duke if he would renew it in his favour, to restore the convent at his own expence, and found a theological seminary there as a prelate of the Wurtemberg church. But the Duke, who was a Roman Catholic, though the sovereign of a Protestant country, would do nothing which could give umbrage to those of his own persuasion.

It is seldom that a German of high birth enters into holy orders. Hitherto, perhaps, the Count had retained something of the pride of birth. Upon this repulse the last remains were subdued. Under the name of De Freydek, which, though it was one of his titles, sufficiently disguised him, he went as private tutor into a merchant's family at Stralsund, that he might pass through the regular examination of the clergy in that character, as a candidate in divinity; and having preached and been approved in that city, he was ordained at Tubingen, resigning his Danish order, because he was not permitted to wear it in the pulpit. Missionaries were now sent abroad from Herrnhut, and colonies established in various parts of the Continent. Nitschmann was consecrated at Berlin by Jablonsky and his colleague, to be a bishop or senior of the Moravian Brethren, and in the ensuing year he and Jablonsky, in the same city, consecrated the Count. He had previously been in England to consult with Archbishop Potter whether or no there would be any objection on the part of the Church of England, to employing

the Brethren as their missionaries in Georgia. The reply of that learned and liberal prelate was, that the Moravian Brethren were an Apostolical and Episcopal Church, not sustaining any doctrines repugnant to the Church of England; that they, therefore, could not with propriety, nor ought to be hindered from preaching the Gospel to the heathen. And after the Count had been consecrated, the Archbishop addressed to him a letter.

The Count was still a banished man from Saxony, when Wesley with his old fellow-traveller Ingham, and six other companions of the same spirit (three of whom were Germans), left England to visit the Moravian Brethren at Herrnhut; in expectation that by communion with them his faith would be established. They landed at Rotterdam and proceeded to Ysselstein; by desire of the Princess Dowager of Orange, a colony had been established here on her barony, as a convenient station where they who were about to embark for foreign missions might prepare for the voyage. Baron de Watteville was residing here, and here Wesley found some of his English acquaintance domesticated, and passed a day with the community in religious exercises, and in "hearing from them," he says, "the wonderful work which God was beginning to work over all the earth." They travelled on foot to Cologne, went up the Rhine to Mentz, and were received at Frankfort by Peter Boehler's father. The next day they reached Marienborn, where Zinzendorf had a family of disciples, consisting of about fifty persons, gathered out of many nations. "And

here," says Wesley, "I continually met with what I sought for,-living proofs of the power of faith; persons saved from inward as well as outward sin, by the love of God shed abroad in their hearts; and from all doubt and fear, by the abiding witness of the Holy Ghost given unto them."

Here he collected the opinions of the Count upon those peculiar points of doctrine in which he was most interested: they were fully delivered in a conference for strangers; and in reply to the question, Can a man be justified and not know it? and they were to this effect: 1. Justification is the forgiveness of sins. 2. The moment a man flies to Christ, he is justified; 3. and has peace with God, but not always joy: 4. nor perhaps may he know he is justified till long after; 5. for the assurance of it is distinct from justification itself. 6. But others may know he is justified, by his power over sin, by his seriousness, his love of the brethren, and his hunger and thirst after righteousness, which alone proves the spiritual life to be begun. 7. To be justified is the same thing as to be born of God: -here Wesley remarks, no; this is a mistake. Lastly, 8. When a man is awakened he is begotten of God, and his fear and sorrow, and sense of the wrath of God, are the pangs of the new birth." These were not the tenets which Wesley had learnt from Peter Boehler, who seems more than any other man to have possessed, at one time, a commanding influence over the English aspirant. He taught thus: 1. When a man has a living faith in Christ, then he is justi

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