ADVANCED as our country is, in its settlements and improvements, our curi­osity often tempts us to make excursions among those who have progressed farthest towards the establishment of order and prosperity.

In the middle States, the towns and planta­tions, formed by the Christian Society, called the United Brethren, in the State of Pennsyl­vania, have obtained great celebrity.

The principal of these, and a specimen of the whole, are in Bethlehem and Nazareth, about fifty-two miles from Philadelphia, and eighty from New-York.

In summer, these places are visited, by the inhabitants of these two last cities, and from the other States, for the healthiness of their air and the agreeable and novel scenes which are exhibited.

[Page 2] The writer of this embraced an opportuni­ty, in the month of September 1779, to in­dulge wishes of long continuance, to see what has been the subject of much conversation, within his hearing, for many years. He pass­ed to those settlements from New-York, through the flourishing and beautiful town of Newark, and the fertile country along the road through Springfield, in the county of Essex, Millstone in the county of Somerset, and Newtown and Frankford, west of the river Delaware in Pennsylvania.

The road on that route, from New-York to Philadelphia, is now travelled by a stage, with great ease and despatch. The soil, and champaign form of the country, are peculiar­ly calculated for agreeable excursions, at all seasons of the year. It is about fifteen miles north-west of the former road to Philadelphia, from New-York, by the way of Elizabeth­Town, Brunswick, Princeton and Trenton.

Avoiding the heavy and sometimes dusty roads on that route, this afforded also a jour­ney, free from the confusion of large towns, and presented an opportunity to obtain a more varied scene, to and from Bethlehem and Nazareth.

Except the large, elegant and flourishing country town of Newark, the settlements where the inhabitants dwell more compactly together, were only small villages, with whim­sical names.

Newark, is upon the grounds which bor­der upon the extensive salt-marshes or meadows, [Page 3] between that place and Powles Hook, through which the rivers Passaïck and Hackinsack have their course.

Over these are two bridges, which give fa­cility and despatch to travelling. A large street about two miles long, and two narrower, which are parallel, and a few which cross both, are lined with handsome well built houses, shaded and decorated with trees. Court­yards in front, and the gardens and orchards in the rear, united with the public buildings, give a romantic picture. Wealth and industry are here combined, to form one of the largest towns in New Jersey, and one of the most elegant in the United States.

At the end of the broad street, or plain, in a very conspicuous place, stands the Episcopal Church. It is well built, of stone, and adorn­ed with an handsome spire, which has been lately erected in lieu of one of an antique ap­pearance, which had decayed and was taken down to give place to one of a more modern style. When a repair takes place within also, this will be an edifice, worthy of its design and becoming its situation. A row of trees are in front, which form a walk, and give variety to the ornaments about this plain.

In the rear, is the residence of the Bishop­Elect—an old fashioned frame house, with large trees in front, which conspire to give greater venerableness to the dwelling of the worthy possessor. The Presbyterian meeting house is a new stone building, on the street, contiguous to one erected and improved for the [Page 4] purpose formerly, which is converted into a court house. The academy is a large brick building, and contains school rooms and a num­ber of students, who board in the neighbouring families. In the third story is the masons hall, constructed in a new and admired form. That ancient and honorable fraternity fostered the institution, and obtained the privilege of form­ing a lodge room, under the same roof. Ma­sonry has thus united its institutions, with those of learning, according to the principles and noble design of the order.

This town is on the roads which lead north, towards Aquackanack and the settlements and falls on the Second River—west, to the counties of Morris and Sussex, and south, towards Phila­delphia. Great attention is paid to the raising of fruit in this neighbourhood. It excels in the quantity, quality and flavor of its cider and apples. Other fruits grow in abundance, of several kinds in great perfection. The hills, of a moderate height, west of the town, give varied prospects in every direction.

The farms and settlements from thence, are in good repair, and under high cultivation. Newtown, on the west side of the Delaware, is built of stone, and is not unpleasant in its appearance—several large and valuable build­ings are here.

The prevalence of the epidemic, called the yellow fever, prevented the spending of any considerable time in Philadelphia. It was proper to exchange it, at that season, for a more healthy region. This was obtained in [Page 5] the county of Northampton, as well as on the road thither.

Germantown is the most considerable set­tlement. It begins about six miles from Phil­adelphia, and forms one continued, and very compact street of stone houses, for several miles. The road is muddy and dusty, when rains or droughts prevail.

The houses in Germantown, are very uni­versally shaded with weeping willows, the Lombardy poplar, and other ornamental trees. The gardens are under excellent cultivation, with valuable fields in their rear. Their churches are strong—plain structures of stone, in good repair, as are the houses universally.

No obscure cottages, the retreats of poverty and misfortune, or the haunts of vice and indo­lence, are exhibited. The inhabitants are in­dustrious, rich and happy. That elegant man­sion, called Chew's house, a noble stone build­ing, at a small distance, in the rear of a large▪ area in its front, and decorated with trees, can­not be passed without notice. It is more re­markable, as it was a place, during the last war, where a very serious conflict took place, be­tween the British and Americans. Chesnut­Hill, and White Marsh also, brought to recol­lection the events of part of the war, when the American army possessed those places, while they surrounded the enemy within the city. Some of the breastworks appear, which were cast up at that time.

As the German husbandmen seek the conve­niences of meadows and water, before they erect [Page 6] their houses, and then build in the most commo­dious places, where these can be obtained; the houses of the inhabitants do not appear so fre­quently on the road side, as in the northern states. These are skirted with woods and or­chards, as soil and heights present for the pre­servation of the first and planting of the second.

The town of Bethlehem is approached through a large wood, and we beheld it, with agreeable surprise, at some distance, upon the summit and slope of high grounds, which are formed parallel to two neighbouring rivers or streams.

The bridge across the Lehigh, being out of repair, it was needful to pass the ford, which is safe and easy.

The flat grounds open a way to the hill, which is ascended by two principal streets, the road being adorned by trees.

A large and acceptable inn was reached be­fore the setting of the sun, and an interesting chain of objects presented to call forth curiosity and enquiry, on our part.

A venerable man, one of the fathers of this town, is devoted chiefly to attendance upon strangers, that the hours of business among the inhabitants, may not be unnecessarily disturbed by visitants, or the stranger be under undue restraint and embarrassments, for want of a guide, who would give full indulgence to a prudent curiosity

He afforded us an opportunity to deliver letters in our possession, for the minister and [Page 7] others, and attended us, to the evening devo­tions, in the chapel.

The views of this place, which are exhibit­ed by the pencil, in every part of the states, afford too correct ideas of Bethlehem, for a stranger to be long ignorant, of the design of the different public buildings, and to whose uses they are devoted.

This inn is a stone building, with four large rooms on the first, second and third floors. Those on the second and third floors, are in part subdivided into two small, and one large room. In this way, parties or gentlemen with servants, are accommodated, almost as separate families. Fifty persons may be quar­tered here conveniently.

The orchards, gardens and stables, are well adapted for the accommodation of visitors. A traveller was here with a singular animal, for exhibition. He said it came from Moscow in Russia, and he had passed with it, through most parts of the Northern Provinces and States. He had but lately returned from Can­ada, having visited Quebec, Montreal and Kingston. The weight of this quadruped was eleven hundred pounds. Its proprietor supposed it to be the same species, which is described in the fourteenth chapter of the book of Deuteronomy, as the Pygarg. It partakes of part of the likeness of the ox, bear, mule, and goat, is black like the bear, and possesses such strength, as to be able to lift and overturn a horse, with his head. The horns are short. One of these with the jaw, eye, and shoulder­bones [Page 8] of one side, are lower than the other. His face, belly and legs, are covered with long hair. The hoof is parted. The beard is like that of the goat. It feeds upon hay and grass, is fatted by oats, and chews the cud. It is a perfect resemblance, to the representations, which naturalists present of the Bison, in prints. A similar animal is to be seen in the museum of Mr. Peale in Philadelphia, which he says to be the female Buffalo of North America, and as naturalists declare that the wild animals of Europe and America bear a great similarity to each other, it is not im­probable, that this may be a native of Russia.

Mr. Thomas indulged us with his com­pany, around the village. This benevolent at­tendant upon visitors, is possessed of a large share of that primeval simplicity which be­comes an Israelite indeed. He is saluted with the smile, and soft word of affection, under the parental title of Daddy. The morning after our arrival, he introduced me to the Bishop, an aged grave personage of great suav­ity of manners—such as embellish a father in the church, and become that primitive, sincere christianity, which is professed by this society. Assuming no pomp, he appears to live only to do good, and make others happy. His residence is in the congregational house, devoted to the clergy and united to the chapel. Being a widower, his daughter is mistress of his family. His answers, to enquiries, were made with frankness and very acceptably. These related to the foundation, principles [Page 9] and economy of the brethren, and the general state of their affairs throughout America. The history of the original of their society,—its re­newal or restoration, under the patronage of Count Zinzendorf, and their former connec­tion with Mr. Whitefield, he particularly enumerated.

It appears, that this is a branch of the Greek Church, which has preserved the Epis­copal succession with care and circumspection, holding an union with their synods abroad. Three Bishops reside in the United States. This person's name is Ettwine. He attended a synod in Europe, his wife dying in his absence.

Obtaining permission to visit him, when­ever his time would permit, we parted. Not however, before he had favored us with a view of the chapel, and a contiguous hall. The first, is a plain arched room, furnished with paintings upon canvas, between the windows. These present the most distinguished events in the history of our Lord—beginning, with the visitation of the Angel to Mary, and the na­tivity, and ending with the crucifixion, re­surrection and ascension. In these represen­tations, the order of the paintings are in unison with the arrangements of the portions of the gospels, selected by the churches of England, Rome and the Lutherans, for sundays.

The seats for the attendants are moveable and divided into two parcels—one, for the men, and another for the women. No pomp, no display of pride, ostentation or wealth are attempted.

[Page 10] An organ is in the gallery; and other in­struments of music, are often joined with it on festivals.

The second apartment, into which the Bishop attended us, was a hall adorned with portraits of the half length of count Zinzen­dorf, and about twenty of the most distinguish­ed ministers and missionaries of this fraternity, who have served among them, from their first establishment in America.

Portraits of some of the wives of these de­ceased ministers, who have attended them in their missions, are also seen in this hall.

From these scenes we passed into the house, devoted to the single sisters. One of them being called, to attend us, we saw this habita­tion, and obtained information from her, upon their eclesiastical affairs.

The kitchen is so conveniently constructed, that two women may cook provision for one hundred and thirty persons.

They have rooms, in this sisters house, of about twenty feet square, in which six or eight women, make their residence by day. The employments of spinning and reeling of cotton, embroidery, painting and schooling, are in separate rooms.

In the needle work they excel, in figure and shades, both with silk and cotton.

The chapel of this choir has an organ and several pieces of instrumental music, which are played upon by the sisterhood, at their de­votions.

[Page 11] Indeed, in almost every room, we saw some musical instrument—an organ, harpsichord or forte-piano. These are in many private fami­lies, in this settlement and other villages.

Devotions are attended every morning—An eldress presides and officiates. She sometimes delivers a lecture upon piety and morals.

We were permitted to see the dormitory, in which forty of these women sleep in an upper story. This is a large, lofty, airy room, with a lamp suspended in the centre, which burns during the night; over it, is a ventilator in the wall, which causes the circulation of fresh air.

Before we left this house we visited a room called the store, in which are deposited upon shelves, and in drawers, large collections of the specimens of female industry, which they con­stantly vend.

Our design was to have seen the female school, erected for, and devoted to, the in­struction of children from other parts of the States, and the West-India islands, with the girls of the fraternity, who are of the same age. But, the accustomed hour for this priv­ilege, had not arrived, and the friendly attend­ant took me to the great reservoir or conduit, which receives the water from the machinery, at the bottom of the hill, and conveys it by pipes, under ground, to many public places.

In a building formed as a pyramid, about fifty feet in height, we saw the pipes, which convey water to the tavern, the congregation, Sisters, Widows, Brothers and several other houses. We ascended by ladders, to the upper [Page 12] part of this edifice, and saw the summit, to which the water was and might yet be conveyed. The constant current prevents freezing in winter, although so small a quantity is exposed to the air.

From hence we went to the common schools for the boys, who are under the care of masters, in a house adjoining to that of the brothers.

These children are taught reading, writing, arithmetic and accounts, as well as the cate­chism, and music connected with religion and devotion.

Our next visit was to the brothers house, which is but a counter-part to that of the sis­ters. Its hall for prayers, apartments for tradesmen, and a dormitory are in the differ­ent stories of this building. They have their meals together, in general. Some take their dinners only at the common table. Apprentices frequently board with their masters in town. They all sleep in the common dormi­tory, and every one in a separate bed.

Their morning and evening devotions are under the direction of a single brother, a cler­gyman. The office of warden, and that of this clergyman, are sometimes united in one person, when the number of inhabitants in such houses is small, as is at present in Bethle­hem, Nazareth and Litiz.

The number of single men, or brethren, is now very small, compared with former times. All boys from the age of twelve are to reside here, as well as all the unmarried men, unless [Page 13] the circumstances of a parent require the pres­ence of his children.

From the walk on the top of this house, we were entertained with a view of the gardens, neighbouring fields, mountains, and the rivers Lehigh and Manakasy. The mountain is in the rear, descending gradually to the lower grounds, and heightening the view by its ver­dure.

The variety of walks, rows of trees, and the plenty with which the gardens and mea­dows were stored, displayed taste, industry and economy. To preserve the banks, the com­mon willow is planted, and not suffered to grow to a great height.

The Manakasy is crossed by four bridges, for the convenience of the gardens, and other pla­ces, beside two others, one above and another below the road and gardens.

The sloping banks formed by nature, and the walks by which we mount the hill, prepared by labor, join their varieties, to convert this fertile spot into the appearance of a pleasure garden.

Great pains are taken, to assign a requisite portion, for the culture of all who need. In that which is near the widows house, are small divisions, for family gardens, which are culti­vated as such.

In a plain gallery or summer-house, on the side of this hill, built for the shelter of the children, who may be permitted to recreate themselves in a rainy or sultry day, was an aged▪ missionary, busy in preserving certain seeds and medicinal herbs. Retired from the labors of [Page 14] his function for many years, among the In­dians of North America, he resides in part of the congregation house, which is devoted with other buildings to aged ministers. Our visit led him, to resign his employment, and to give a succinct view of the Moravian missions. We parted, after I had obtained permission to visit him, in his appartments.

The hour being convenient for visiting the girls school, so much celebrated, a pleasing groupe appeared in different rooms, under the care of their tutresses, where they learn read­ing, writing, arithmetic, embroidery, drawing and music.

Since the applications to receive pupils from abroad, have become so frequent and numer­ous, a new building has been erected for their use, upon a similar model, with the sisters house. A small court yard, or grass plat, is between these buildings.

In the rear of this, is another small enclosure, which forms a broad grass walk and is skirted on each side by beds devoted to flowers, which the girls cultivate, as their own.

In the vicinity of the chapel is a corpse­house, designed to receive the body previous to sepulture, in order to relieve the poor, and those whose houses are small, or when the deceased fell a prey to some infectious disorder. After this, in suitable weather, it is attended with great solemnity to a grave-yard, upon the summit of a hill.

That neatness and decency which mark every thing here, are conspicuous in the place of [Page 15] burial. It is surrounded partly with a stone wall, towards the street, where it cannot be enlarged, partly with a neat wooden fence, on those sides where it may be extended from time to time. The graves are laid out in perfect order, and each forms a flat hillock. The grave-stones are about fourteen inches square; and present only the name, age, and native country of the persons, without any other monumental epi­taphs or ornaments. This stone lies upon the grave. The departed members of the different choirs or orders, are buried together in sepa­rate rows. The funerals are attended with great decorum. The females are dressed in white, and black is not worn as mourning.

The remarks, which the reader may wish for in this production, will be interspersed in the same order, in which they occurred on this visit. Indulged with the view of this variety of objects, the hour of twelve, called us to retire to the inn.

My guide, Mr. Thomas, brought for my amusement Mr. Brailsford's experimental dis­sertations, on the chemical and medical proper­ties of the Nicotiana Tobaccum, of Linnaeus, commonly known by the name of Tobacco, and the master of the inn furnished me with Crantz's history of the brethren, a view of the missions, and the liturgy and hymn-book of this society.

This disposition to oblige, has made Mr. Thomas very dear to all, who are acquainted with him. In the Bishop's apartment, in the brothers and sisters houses, in the schools, and [Page 16] among the inhabitants and strangers he is saluted by all, with great respect and affection. In the girls school in particular, he was re­ceived with peculiar attention, by the in­structresses and pupils. Upon the visits of their parents, he escorts them, that they may not pass the streets alone. This he punctually observes in the evenings. The minister of this place, the Revd. Mr. Van Vleck oversees these schools and examines their progress from time to time. His wife, whom he married in Germany, at the time, when he attended a synod with the Bishop, assists also. She was educated in a sisters house, in her native coun­try and is an amiable woman. Females train­ed to the office of instructing, assist this wor­thy couple in Bethlehem.

The cloistered life and single state of the nuns in roman catholic countries, have been subjects for many remarks. The institutions here are not of that nature, as the women marry, and the single sisters walk abroad, and visit their friends and neighbours, when they think proper. This day, one of them, who is an instructress, was at the inn, and took part of the dessert after dinner.

A lady from Philadelphia, whose daughter was at the school, had solicited this visit, at the hour when the schools were not together.

These instructresses are treated with due respect. All females are educated by them, but all do not leave their fathers houses and families, to enter the sisters house as residents.

[Page 17] In forming matrimonial alliances, each have seen the other, from their birth, on all public occasions;—As the village is not large, each know the temper, character, relations and connections of the other.

The sister who honored us with her visit, was sensible, polite, modest and entertaining. A former pupil had now become a wife, and her husband was one of the company. In one of the schools, I recognized one of these sisters, whom I had seen about three years before in New-York, visiting one of her pupils, who was married and was mistress of the house, enjoying the company of her tutress.

These incidents are detailed, to explain the nature of the life of these women.

At one end of the room, in which we saw the portraits of Count Zinzendorf, the mini­sters and missionaries, a painting on canvass is hung, which presents, the divine Saviour in the clouds, attended by angels, descending from the superior regions, and surrounded with the various converts among the heathen, who were the first fruits of the Brethrens missions.

Some of these are represented as having departed this life, others standing on the earth, viewing the heavenly choir. It is picturesque of the call to every nation, language and tongue, to embrace the general salvation.

In the brothers house, was a youth of about fourteen years of age, who had broke his leg. He was accompanied by a man, who was far advanced in life, and appeared to be there as a [Page 18] visitor. The physician or surgeon met us at the head of the stairs. He was a gentleman of those affable manners, which are observable among the whole body of the United Brethren, and cultivated carefully by them.

In the dormitory of the young men, is a painted canvass or slate, which contains the number of the respective beds.—Its use is to mark the hour, in which any one wishes to rise: The person who guards this room every night, observes the notification, which is made on this canvass or slate, and they are called up accordingly. In this apartment some elder brother attends morning prayers with the others.

Among the varied enjoyments of this settle­ment, is a pleasant walk on the banks of the river Lehigh. Nature has furnished a shade, by means of the trees, which grow near the margin. But, this is improved by a row of locust trees between them and the road or walk.

Thus a thick shade is made for almost the whole day. Seats are placed for rest, and to enable the visitors to view the river at leisure. An island also assists to give beauty and variety, as well as to afford a retired bathing-place. Not far from these seats and in full view is a large bridge supported by piers of stone, and some farm-houses on the opposite shore. Canoes are stationed here, for conveying such as wish to visit the island, which is frequent­ly done.

[Page 19] During the excursion we made to this spot, we met the tutresses of two schools, walking with their pupils for the benefit of air and exercise. Innocence, health and contentment marked the countenances of these little bands. The salutations of respect from every age and sex are never omitted.

Near the river is a large brew-house, the wash-house, and bathing-room, devoted to the female schools▪ This last is surrounded and sheltered by trees in every direction.

No one goes into the water without suit­able bathing-clothes and attendants.

A clear stream, convenient shoal and bot­tom render the place safe and useful.

At some distance in the rear, behind the trees, is a distillery and saw-mill, whose works are set in motion by the small stream of the Manakasy.

The mechanism of these works is not pecu­liar. The pump is set in motion by a small water-wheel, at several rods distance, which is connected with long wooden bars and small sheeves.

The logs are drawn by wheel-work to their stations in the mill, in order to assist the work­men and prevent the usual manual labor, in this part of the business.

On the edge of the hill retired from the town, was a very large collection of bee-hives, in a convenient situation, removed from the neighbourhood of passengers, and amidst an extensive range for their labors.

[Page 20] The gardens we passed on our return to the town, are plentifully stored with fruit and vegetables, and the fields are covered with grass.

Contiguous to the stables and yard of the tavern, are the buildings under the direction of the farmer-general of Bethlehem. The house and part of the stables, join the public street; the stables appearing as an high stone wall, having proper apertures for the circulation of air. They shelter forty cows, who supply the inhabitants of the town with milk. This quantity is not sufficient, and more are kept by the single sisters for the use of their choir and the girls who are boarders.

Water is conveyed into the kitchens, dairy room and barn yard, by different pipes under ground. So convenient is this for every pur­pose, that little time or trouble are requisite, to obtain so important an article.

The milk pans and butter stand in vessels, which are placed in a large wooden vat, through which fresh water constantly circulates.

Churning is performed with the aid of a very cheap and simple machine, which moves upon the same principles with the pendulum of a clock. A weight is suspended by a small wooden bar, fixed into a roller or axle above. To this roller is affixed an arm of wood, at the end of which is fastened the staff within the churn. The weight sets the churn in regular motion by the labour of one person.

In winter and bad weather, the cows are milked within the stables.

[Page 21] The widows house, we were told was con­ducted upon the same plan, with those of the single brethren and sisters. Retired from the world and in the decline of yours, their quiet is seldom disturbed by the visit of strangers. This is signified as their wish. Few conse­quently, are importunate to gain a sight of their mansion.

The number of widows is much larger, than that of widowers, owing to a variety of circumstances. In particular that many of the widowers are abroad on distant missions and settlements, and that they more frequently marry again than the women. Fatherless and motherless children, are constantly taken care of in the brothers and sisters houses. Second marriages are probably not so frequent here, as in other places, on this account.

This evening two of the sisters drank tea, at the inn, with a lady from Philadelphia, whose daughter is in the school.

The following morning we visited the more laborious employments, in this colony, such as those of the grist, oil, fulling, hulling, snuff and bark mills.

A variety of ingenious inventions, and plans for facilitating business, appear in all of them. It might be tedious to a reader to enter into a very minute detail of every thing which is to be seen here. These works are erected under the bank west of the town, upon the waters of the Manakasy, whose stream is not large, but the water is husbanded with great care, as it passes through the various reservoirs, [Page 22] pentstocks, and wheel works. The waters of this stream decrease yearly, as the country on its banks is cleared of wood, and as the set­tlers near it, draw the waters from it, upon their meadows.

In the grist mill was a simple but convenient species of wheelbarrow, for removing bags. It is fixed upon two small round blocks placed at the end of the axle, of about six inches diameter. A small board, in the form of that at the head of the larger wheelbarrows, is affixed to this axle, and slides under the bag, which is brought upon the bottom or cross­bars of this machine, while it rests in a per­pendicular direction against the breast of the miller. He then removes it at pleasure, with­out the inconveniences arising from lifting and shouldering, and the consequent exertion of bodily strength. The fulling mill is under the same roof, and its water wheel is conti­guous to that of the grist mill; both being furnished from the same artificial pond.

Tanners bark is pulverized and broken by a machine, which is put in operation by water. It is delivered in such a state, from the works, that it might be easily packed in casks for trans­portation, or an essence be extracted by chemi­cal process.

The spring which furnishes the town, is at the foot of this hill, and inclosed within a small stone vault or cellar. It affords a redundancy of water, which is raised to the height of one hundred and twenty-five feet, by forcing pumps, [Page 23] which are in constant movement, by means of a small water wheel supplied from the Mana­kasy.

The main tube, which conveys the water is of lead, and of the diameter of four inches. It is so cold, that the hand cannot rest upon it, but a few seconds.

Near this spring is a milk-house, or room for preserving butter and fresh meats, through which issues the surplus water of the spring. It is generally used by the neigbouring fami­lies instead of an ice house.

The brewery is a large building not far from the river and bridge. It furnishes two kinds of beer which are purchased by the inhabitants of the neighbouring settlements.

In the wash-house, several women were industriously employed in washing and ironing clothes, for the school. The machines lately invented for expediting washing and ironing were here, and every convenience for giving ease and despatch to the labour.

The difficulty which attends this part of the business resulting from the school, causes the Inspector often to refuse taking of new pupils. Women cannot be procured in suf­ficient numbers to do this work, and the society is not willing to hire persons as assistants, who are not its members, and under its care and discipliae.

On our return up the hill, by a new route and ascent through the gardens and fields, we called to pass a short time at the congregation house, with the aged missionary, whom we had [Page 24] met two days before in the summer-house. He gave us farther information concerning the Indian tribes of North America. He was a deacon, and had learned a mechanic art, which he followed in his mission, that he might not be chargeable to his flock or the society; imitating the example of the Apostle in his zeal and industry. This good man informed us, that the Indians at Muskingum were or­derly in their attention to religion and moral­ity, and successful as husbandmen.

The minister or inspector favoured me with a visit and explained the nature and plan of female education, received in Bethlehem. Improving and cultivating the head and heart, are attended to as the first requisites. In due subordination to piety, and morality, reading writing, arithmetic, drawing, embroidery and music are taught. Dancing, visiting and sleep­ing abroad, or having parties at the inn during the visits of friends, are not agreeable to the inspector or instructresses.

While the society of the brethren were few in number, and a combination of labors and interests were needful to make settlements, property was held in common.

The rule is now broken down, in part, and individuals may follow their private and sepa­rate business, retain a station with the brother­hood, and receive the benefits resulting from the public property and public institutions, according to known and established rules.

Industry, enterprize and economy have the additional aid of the excellent education, the [Page 25] youth of both sexes may obtain in Bethlehem and Nazareth, which give them advantages, far above any of the neighbouring settlements, to make them good citizens and useful co­lonists.

The public property arises from various sources, and they appear to be a prosperous, but not a rich people. Attention to the distant missions constantly draws forth all the pecuni­ary aid which the public funds afford. Each member however in a greater or lesser degree receives a benefit from the economy established by the society at large. They may adventure upon useful plans as individuals, or be retained as public servants in a variety of forms. In all cases of sickness, poverty, age or infirmi­ty, they are sure of obtaining whatever is needful for their happiness and sustenance, in common with others.

The widows house is more immediately the object of public care. Forty are in it at present. Many of them were the wives of the ministers and missionaries. Funds are con­nected with this institution, which arise from deposits of a certain sum, paid annually by their late husbands, and as a fee at entering into the order of ministers.

These women are industrious, and treated with great respect. Making Bethlehem the asylum, for aged ministers, their wives, chil­dren and widows, affords an opportunity, for gaining information from every quarter, and explanations of facts and events, connected with the general welfare. It must also pre­serve [Page 26] and enlarge the affectionate concern, which a christian ought to cherish towards every branch of the church. Sure of affection, confidence and support, both men and women adventure upon untried and hazardous errands to plant the gospel, and civilize the untutored. If extensive benevolence can add to human joys, these people must possess a large share of felicity, in connection with their designs and proceedings.

Seasons are appropriated to the reading of letters and reports, from every part of the world, in which they reside, in order to cul­tivate a general regard for every branch of their church.

These things are communicated to the whole body, and not to a few. In consequence forgetfulness on one side, or ambition on the other, may not easily pervert the concerns of religion, for sinister designs on the part of a few, or the imperiousness of an individual.

Three Bishops, belonging to this branch of the Universal Church, reside in the States, whose appointments are ratified by a synod abroad. Three assist at a consecration, as the general rule. But, upon emergencies, two or one are sufficient. To provide against the total deprivation of the episcopal office, by death or other removals, two are generally within the same country, as assistants to each other. In case of a total vacancy in the distant countries, a new Bishop must be received from Europe.

[Page 27] The rite of confirmation or the laying on of hands upon renewing or ratifying the baptismal vow, previous to admission to the holy com­munion, is preserved.

The afternoon being pleasant, I visited the island above the bridge, in company with a single brother and an acquaintance of his from Philadelphia. The island is not large, but affords fine walks and an area for exercise, as well as seats and shelters for visitors. Tea­parties sometimes select this, for an excursion in a pleasant day. It is covered by grass, is flat, well shaded and defended by trees on the shores. The locust-tree is planted here, to assist in forming shades.

It may contain twelve acres, and is capable of receiving many improvements, which wealth and fancy might suggest and form for embel­lishment. The simplicity of nature is not interrupted here by any invention which could incur expence. A small school of boys with their preceptor, were on a ramble here after the hours of study. Walking appears to be the principal recreation, for all ages and both sexes. On our return to the main land, we met another party from the female school, with their tutresses, walking through the gardens and on the banks of the Lehigh.

At seven o'clock this evening, in company with several German gentlemen from Phila­delphia, and attended by Mr. Thomas, we went to the devotions at the chapel.

Previous to the arrival of the minister, a voluntary was played upon the organ. While [Page 28] this was doing, the Bishop came in and took his seat under the gallery, at the head of a number of elderly men, some of whom had been missionaries. This appeared to be the only seat of distinction prepared for him and the clergy. No throne, no mitre, no velvet cushion or costly robe, designate this dignitary or his brethren. The piety of their lives, meekness of manners and condescending affabil­ity, appear to inspire that confidence and vene­ration, which ennoble man and exalt religion. Far removed from austerity, demureness, or pomp, they exhibit no ostentation of superior sanctity; and no disposition to gain sway, ex­cept by doing good and communicating happi­ness and joy, upon pious, rational and chris­tian principles.

We were placed as strangers, on a similar seat next the wall, on the right hand of the minister.

One half of this chapel is devoted to men, and the other to women. Each choir or fra­ternity and sisterhood fit together. The chil­dren, both boys and girls, are placed in the seats front of their respective sexes.

The minister immediately upon reaching his seat near a table, opposite the middle aisle, gave out a psalm in German, line by line, which was sung by the whole congregation. He then read a chapter in German out of the gospel, and a second hymn was sung, accom­panied also by the organ, and the assembly was dismissed with a benediction. The whole congregation stood until the minister left the [Page 29] chapel. He was followed by the Bishop and other old men, and then by the congregation at large; the men passing out at one door and the women at the other. The gravity, decorum and melody in this place, are more easily imagined than described. All was free from pomp and ostentation, and far removed from silent austerity, or emotions resulting from the external appearance of sanctity.

While a traveller ought to avoid being too prolix and minute in his details, it may not be amiss to mention such events or objects as occurred and were presented to his notice, by which the various classes of readers, into whose hands his work may fall, may become ac­quainted with useful inventions and discoveries, whether original or not generally known. Among the variety of artists, in all countries, such present themselves to view. Bethlehem is not without them. Many are introduced from Germany, and other parts of Europe, and some are inventions of the members of this society.

In the shop of the barber, who is also a shoemaker, were glass globes filled with water. In evenings they are hung around a lamp, ac­cording to the number who want light. This increases the brightness occasioned by the lamp, the glass and water, equal almost to the light of day. These globes are used by the stocking-weavers and other mechanics, and by such as sew by night, in the sisters house.

In the public buildings and most other houses, we find German stoves made of tile, [Page 30] which are in general use. Some are totally formed of tile and others are part of cast iron, and part of tile. These last are in greatest esteem on all accounts, as they are not so liable to be injured, by putting in of wood, by careless persons; the tiles upon the top, are so placed as to form a species of flue, in perpendicular and horizontal forms, which retains the heat while it circulates longer, and heats a room more pleasantly and more durably, than sheet iron.

This species of stove are attainable or may be formed in all countries, where potters and brick-makers are to be found. A common fire-place of brick might be made to advantage, with the tile and flue in the form used upon the stoves in Bethlehem.

The figure impressed by a mould upon the tile, the glazing by the potter, or dressing with black lead, give it an ornamental ap­pearance.

In Europe better clay, or rather the art of workmen, have added ornament to use, and this species of stove are made from the humblest tile up to valuable porcelain.

Since the improvements made in stoves, this of clay is going out of use.

In saying, that this is too rapidly taking place, a writer hazards an opinion, and expo­ses himself to the remarks of the critic. The warm air obtained by a clay, is more agreeable than that by an iron stove.

In the buildings of the potter, who makes the tile for this stove, he was employed in [Page 31] making cheap pipes of clay, which are in great use among the Germans, and ought to be ex­tended for the purpose of putting an end to the importation of those articles. The brass moulds and machinery, in which this pipe is formed with great ease and despatch, are simple.

The spinning and twisting of cotton for the stocking weaver, have made good progress, among this industrious people. They manu­facture stockings and caps, but have no looms for ribbed work or silk.

The more useful manufactures, and those in common and general use, have laudably employed their first attention.

The unexpected arrival of a much valued youth from New England, on his return by this route from Pittsburg, gave me an oppor­tunity with him to visit the inspector of the female school. The parents of this young man wished to send his sister to this place for edu­cation. It was therefore his wish to make a proper statement to them, of the mode pursued and the expence, which generally arises in this institution.

The charge for boarding, washing and cloth­ing of each female pupil amounts to about one hundred and seventy dollars per annum. A small library carefully selected is appropria­ted to the use of these girls. Great circum­spection has been observed in selecting suitable authors, from the multiplicity, who have appeared in such endless variety within this century. As the teaching of religion is part of the employment in this place, we saw the [Page 32] catechism or compendium of christian doctrines which are taught. These consist of short statements of the received faith, upon general and important points, followed by the most distinguished texts produced as proofs.

In a country where universal toleration is so fully, legally and piously established, and where christian candour and charity ought to prevail, the writer of this book need not ask liberty or make any apology, for a minute detail of most or even all those things, connect­ed with the religion of the United Brethren, which he met with among them. His work he expects will fall into the hands of other denominations; he writes chiefly for their benefit and information. The rites, ceremo­nies, and customs, of every branch of the christian church afford subjects for reflection and improvement.

On sunday he attended divine service in the chapel, and had an opportunity carefully to observe the mode of worship and to attend to what was uttered in English.

Divine service began at nine o'clock. The members of the society and different choirs were present, and in their respective seats according to their ages, sexes and stations. According to an unvaried practice the organist played a voluntary previous to the arrival of the minister, and beginning with their church litany.

This compendium of devotions, is not unlike that of the English Church, but bears a greater affinity to the Lutheran. It is com­posed [Page 33] of short sentences, versicles and responses, read or sung aternately by the minister and congregation. It is in the German language, but translated into English. The responses made with the aid of the organ and singers gave a variety to that which was read by the minister.

The congregation appeared in plain habits. The minister in his accustomed garb, without gown, robe or surplice.

The women were generally dressed in white, and different coloured badges distinguished the respective orders or choirs.

All of them wear a white cap, and under the chin a riband. That of widows is white, of married women blue, and of single sisters pink or red.

After the celebration of this litany the con­gregation retired for the space of an half hour, when the bell rung, which was the signal for the attendance of the children and schools upon a service in English.

This was introduced by the organ and a psalm, followed by a sermon, upon the love of our neighbour and succeeded by another psalm.

The female school now took the seats generally occupied by the single sisters, in the centre, and the sermon was principally addres­sed to youth.

After this, the children gave place and took possession of the seats at the further end of the chapel, and those who were present before at the litany, with others came to attend offices [Page 34] which were in German. The order was an hymn, a prayer, sermon, psalm and bene­diction.

On the way to this service, we saw several aged missionaries, who had retired to this place of rest from their labours as clergymen.

The uniform white dress of the women, reminded us of the white robed choirs in a better world. This habit tends to exclude pride, emulation and expence in dress and leaves for works of charity, and the accumula­tion of property, no inconsiderable sum.

The organ in the gallery, is placed contigu­ous to the wall, and the organist is seated in the front, with the keys before him, and his face towards the congregation. The wires and communications with the pipes pass under his feet, secured by the platform, which elevates him a few inches.

This society observe the accustomed festivals and solemn days of the church.

Certain meetings are peculiarly set apart for reading a lesson out of the bible. From Christmas to Easter, the acts of our Lord and Saviour Jesus Christ, selected from the four Evangelists are generally read in the several meetings in each week, and the harmony of the Evangelists is concluded by Easter.

From Whitsuntide, the acts of the Apostles are read, and when they end, the epistles. The psalms and writings of the Prophets are read in the remaining part of the year.

These are general rules, and seldom mate­rially varied. ‘In most of the congregations [Page 35] in England, the litany is prayed immediate­ly before the sermon in the same meetings.’

After the sermon the meeting is concluded with the Lord's prayer, an hymn and the usual blessing.

Sunday is entirely devoted to religion. The forenoon service has been described. This afternoon, communications from distant con­gregations were read, and in the evening a sermon was delivered by a minister about to set out on a mission to the settlement above Muskingum.

Not many days before he had married a wife, from the single sisters house, who sat out in company with him a few days after, to his destined cure.

Discourses are delivered from time to time, at these meetings, to married people, widow­ers, widows, single brethren, single sisters and the children.

This branch of the christian church is called the Unitas Fratrum, or United Brethren. The first emigrants into England and America, removed from Moravia, from whence they have commonly obtained the name of Moravians.

They claim the rank of eldest in the protes­tant episcopal church, and say, that the chris­tian religion was planted in the Sclavonian countries, which include Moravia and Bohe­mia, very early. Their historian Crantz has written largely upon these points. In the year 1737, Count Zinzendorf visited England, in order to confer with Dr. Potter, then Arch-Bishop of Canterbury, concerning the Mora­vian affairs, and Episcopal ordination.

[Page 36] On this occasion he became acquainted with General Oglethorpe and the trustees of Geor­gia, with whom he also conferred concerning the brethren there. Some of these gentlemen were associates of Dr. Bray, who by his last will and testament, had made provision for the conversion of the negroes in Carolina. These gentlemen solicited the Count to send Missionaries there. His objection was, that the church of England would not acknowedge the brethren as duly ordained. Deputies were sent to the Arch-Bishop, who gave them this answer, "That the Moravian Brethren were an apostolical and episcopal church not sustain­ing any doctrines repugnant to the thirty-nine articles of the church of England. That they therefore could not with propriety, nor ought to be hindered from preaching the gospel among the heathen."

On the 20th day of June 1737, the Count after previous examination, received by the hands of the eldest Antistes of the Polish branch, Daniel Earnest Jablonsky, and of the first Bi­shop of the renewed Moravian branch, David Nitschmann, and with the concurrence and blessing of the Senior, Sitkovius of Lissa, the episcopal ordination; the instrument in testi­mony of which was executed on the 24th day of June and is preserved.

Doctor Potter, the Arch-Bishop of Can­terbury, who stiles the episcopacy of the bre­thren "sacred and justly celebrated," congratu­lated him upon the event, promising his love, affection and utmost assistance, to "this church [Page 37] of confessors" "having hitherto, as he declares, invariably maintained the pure and primitive faith, and the discipline of the first church, being neither intimidated by dangers, nor seduced by the manifold temptations of Satan."

"The deplorable condition of this Protestant Episcopal Church in Poland, and its existence, were so well known in England at the begin­ning of this century, that an order of the privy council was issued, on the 10th day of March 1715, for their relief, and for preserv­ing the remainder of the said Episcopal Church­es in Great Poland and Polish Prussia." This order of the council was granted, upon the humble petitions of the Bishop and other clergy of the reformed Episcopal Churches, first settled in Bohemia, and since forced to retire into Great Poland and Polish Prussia, and obtained for them, upon a representation made to the king, by Dr. William Wake, Arch-Bishop of Canterbury, and Dr. John Robinson, Bishop of London.

Arch-Bishop Wake did not act herein, merely as a humane christian, without enqui­ry. He wrote to Dr. Daniel Earnest Jablon­sky, dean of the chapel of the king of Prussia, and eldest Bishop of the Unity, at that period, desiring an account of the churches of the brethren, to which Dr. Jablonsky gave him a full and satisfactory answer, proving their Episcopal succession, and shewing the former flourishing and the present distressed state of their churches. This deduction was printed by the Chancellor of the University of Tu­bingen.

[Page 38] As to that part of the present church of the Brethren, known by the name of the Unitas Fratrum, this has not been unknown to the divines in England, at and since its removal to Herrnhut.

The late Arch-Bishop Potter said, "that no Englishman, who had any notion of Eccle­siastical history, could doubt of their Episcopal succession."

The committee of the Associates of the late Dr. Bray, for propagating christianity among the negroes, delivered the following report, at a meeting held on the 7th day of March 1736-7.

"Read. A report from the committee ap­pointed to wait upon his Grace the Arch-Bi­shop of Canterbury, then elect, to desire his opinion concerning the church of the Mora­vian Brethren, till now at Herrnhut, and to know whether any thing in their doctrines was so far repugnant to those of the Church of England, as to make it improper to employ some of the brethren, in instructing the negroes in christianity?" which opinion was: "That he had long been acquainted by books, with the Moravian Brethren, and that they were Apostolical and Episcopal, not sustaining any doctrines repugnant to the thirty-nine articles of the church of England, and he was con­firmed in these sentiments of them, by the conferences he had lately had, with Count Zinzendorf, one of the brethren, and direct­or of the church of the Moravians."

Similar testimonials of their having pre­served the Episcopal succession, the exhibited [Page 39] in their documents, under the recommenda­tion of Arch-Bishop Sancroft and Dr. Comp­ton—Bishop of London and others. The venerable Bishop Sherlock, having examined the subject, became and continued a firm friend to the brethren.

The bench of Bishops in England in the year 1749, agreed, that these brethren were an Episcopal Church, and in consequence an act of parliament was passed, which granted and secured to them, certain solicited privile­ges. The then Bishop of Worcester in a speech before the house of Lords, declared the approbation of all the Bishops, and the bill was passed, nemine contradicente.

It obtained the royal assent accordingly. Thus after strict and repeated examination the brethren were acknowledged to be an an­cient Protestant Episcopal Church. Count Zinzendorf at the same time, entered into an useful acquaintance and correspondence with certain Bishops. Many invitations followed these events, to lead the brethren to settle in Ireland, Scotland, Wales, the county of Cumberland and the American Colonies.

In the list or catalogue of Bishops begun in 1467, under Stephen Bishop of the Waldenses, until the year 1644, we find 55 Bishops. These computed with the remainder of the Bishops of the Unity in Poland, taken from Jablonsky's letter in 1717, to Arch-Bishop Wake, down to David Nitschmann consecrated in 1735 by Jablonsky at Berlin, Bishop of the [Page 40] Moravians, make sixty-seven. In which are many eminent, learned, pious and distinguished men.

At Prague is a church called Bethlehem Church, erected purely for preaching in the Bohemian tongue, in which John Huss began to preach. One called by the same name, was built in Berlin, under the sanction and aid of the king, and other persons of rank and fortune.

Bethlehem in Pennsylvania, began to be a settlement in March 1741; about the end of that year Count Zinzendorf visited this place. A small house and stable were finished, but the congregation-house was not habitable. The festival of Christmas was therefore celebrated in the stable, which gave occasion for calling this place Bethlehem. This, with the settle­ment of Nazareth, have been encreased by colonies from Europe, and become the seat and centre of the extensive missions and emi­grations of the brethren on this side of the Atlantic.

Asistants were sent to them from abroad, as they extended and were enabled to find teachers for the other settlements. Great attention was paid by them, to the neighbour­ing Indians, who lived around them, and upon the banks of the Susquehannah. No difficulties or hardships of the wilderness discouraged or disheartened them. They conformed to the hard life of the Indians, and passed many nights successively in the woods, among snakes, bears and panthers. They learned the language, [Page 41] and were often exposed to violence from the intemperance of the Indians. They were not without discouragements and difficulties, which originated from the white people. So far did these outrages proceed, that representa­tion was made to the brethren in England. And through the influence of the proprietor of Pennsylvania and General Oglethorpe, these difficulties were removed, and the In­dians morals mended.

The rapid increase of Bethlehem and Naz­areth, excited the astonishment of the public, and in one year, one thousand Indians and white people came from curiosity to see the settlements. Indian wars disturbed them, and being upon the frontiers, they were ex­posed to ravage and destruction.

The brethren chiefly abode at home and barricaded themselves, until peace took place▪ A very general and circumstantial view of the missions of the brethren, is exhibited in Loskiel's history.

Having passed several agreeable days at Bethlehem, in company with a number of ladies and gentlemen, from the Bahama Islands, Carolina, Pennsylvania, New Jersey, New York and other parts of the states, and they taking their departure, which had been pro­tracted on account of rains which fell at that period, I visited Nazareth. It is about ten miles from Bethlehem. The intermediate country is not very fertile or pleasant. A good and well shaded road, passes through the woods and German farms. Part of the road [Page 42] runs through a tract of land, which is exclu­sively called the Dry Land, on account of its want of any creeks, rivulets or springs above ground. It is however well settled; the inha­bitants bring water for common use, from the nearest spring or brook. This is often at the distance of one, and even two and three miles. Of late however, prudent and able settlers, have begun to dig wells, whereby the value of their lands is considerably enhanced.

A good tavern is erected for the reception of travellers, as we enter this town or village of Nazareth. The day was not so far spent, but that time was afforded to visit the President or Inspector of the Pedagogium, or Nazareth school. He was occupied at the time, and a tutor became my company in a large recitation hall, which is near the Presi­dent's study and other apartments. The pupils and instructors are all stationed and boarded in this mansion. The recitation hall is large and hung with maps, and some historic scripture paintings. At the hour for evening devotions we visited the chapel, which is formed in the lower or first story, of this building. The schools and rooms for the inhabitants being on the second and third floors.

This chapel is large and lofty, supported by four octagon pillars and furnished with seats, which hold the visitors, in the same order as in Bethlehem.

In front of the President's or minister's chair and table is a large organ within a pew, which surrounds it, and is erected for musicians.

[Page 43] The service was in German. The Inspector read in the same language an account of the life and death of a distinguished lady, of the society, who had lately died in Carolina. This custom of reading papers of a public nature, preserves an affectionate regard for all parts of the society, in all countries.

Nazareth is inferior in size to Bethlehem. It consists of two streets, which cross each other, through a large square, and of the Pedagogium and sisters house, on one side, near a second square, or large grass plat in front of these two buildings. The pubic and private houses are of stone, and suitable flagged walks are on the sides of the streets, and across the court yard in front of the Pedagogium.

The public store, steward's and brothers houses are upon the centre square. These with neighbouring farms and the college are public property. In the centre of this square, is a small neat market house built of stone.

Under its roof is sheltered part of the work, which conveys water to the whole town. At one end is the fire engine.

Hills at eight and ten miles distance, beyond the Delaware and Lehigh, surround this settlement, and afford pleasing prospects. The woods, orchards, gardens, and rows of mulberry trees at the end of two streets, orna­ment this interesting retirement.

At a small distance is a farm called Old Nazareth, contiguous to the plantation and house begun by Mr. Whitefield. This is of stone and two stories in height. He began [Page 44] it,—but, a disagreement arose between him and the brethren about the doctrine of repro­bation, of which he was tenacious, and he sold the land and house to the brethren.

It had advanced to the second story and the brethren finished it.

In front is a large grass-plat, surrounded with trees, and at a small distance remains in possession of an honest tradesman the small block or log house, erected first on the farm. The large building is occupied by widows and other families.

Across the fields at a small distance, is a cluster of houses, possessed by farmers and tradesmen. In one of the buildings is a chapel for devotions, and a dwelling for the minister, according to their very general custom.

The steward attended me to these places, after morning prayers and meeting, at which the Inspector or Principal delivered a very excellent discourse to the children and youth upon religion.

From the hall we went to the recitation room and Inspector's study.

A considerable collection of fossils, shells and birds, who were natives of America, are to be seen with other curiosities in a museum. This in time will be large, as the missionaries are busy in collecting and sending every thing that is rare from every quarter.

The birds and some animals, were pre­served by a la e tutor in this house. The eagle makes a distinguished figure in this col­lection. [Page 45] Here is the American hare, a white rat, a racoon and skunk. The birds are of varied sizes. Among them is the nest and young of the humming-bird, and several spe­cies of owls.

A tutor joined us, who led us through the rooms appropriate to the different classes ac­cording to their order. In one was a young Indian from Stockbridge, who is supported by the State of Pennsylvania. He has discov­ered talents for limning and writing. The North American Indians have not been cele­brated for their success or application in the art of painting▪ In the Roman Catholic chapel in New-York, is a representation of the crucifixion, a masterly performance, drawn by an Indian native of South America.

In the parlor of the Roman Catholic mini­ster of that city, is a large representation on canvass of a missionary preaching to the In­dians. The figure, attitude and perfect view of an Indian in his habit and real colour, lead us to conclude, that this must be the work of some one of their own countrymen.

In every apartment we found a piece of music, for the use of the pupils. The dormi­tory of this house, is in the third story or gar­ret. It is long and lofty, with a free circula­tion of air in the day-time, and a lamp at night. The masters and tutors sleep in the dormitories. An invariable practice in these places, is to sleep each in a separate bed.

From the top of this house, we were enter­tained with picture-like views in every direc­tion. [Page 46] A walk and cupola, which is finished with Venetian blinds, enabled us to survey these objects at leisure and in safety.

From thence we went to the garden which is appropriate to the scholars, a spot greatly admired.

It is upon the slope of a hill, at the foot of which is the spring from which this town is furnished with water by pipes. It is impos­sible to give an adequate idea by writing of this pleasing enclosure and its contents devoted to juvenile fancy, industry and study.

The strait and circular walks, the windings up the hill, the falling gardens ascended by steps, the banks, summer-houses, seats, trees, herbs, fruits, vegetables and flowers are seen in great variety.

Most of the American forest trees and many exotic plants are here. It is an elegant gar­den in miniature.

Undoubtedly they are indebted in part, to the plans presented by the pencils of their preceptors, who have visited the public gar­dens and country seats in Europe. It is an assemblage of objects, rarely to be found in such order, taste and variety in North America.

In it youth must obtain a considerable knowledge of farming, gardening, botany and the trees which may be found and reared in this country.

The Pedagogium and town are seen from this place. In the rear is an orchard defended by a grove.

[Page 47] At about the distance of the quarter of a mile, within this wood, is a small stream, be­tween two hills, fed by springs. The pupils have erected a dam across this rivulet and form­ed a place for bathing.

Two boats built for their sports are afloat in it, and seats are placed on the side of the hill. Time will enable them to form a pleas­ing place for recreation here, and to indulge their fancies while they preserve their health by gentle labors.

On all visits to this place, the pupils are attended by their instructors, and they do not enter the bath without clothing.

These scholars are boarded in the Pedagogi­um. The revenues of this house are not competent to its support, owing to the small sum charged for board and tuition.

Cooking and washing for this school, are performed in the neighbouring sisters house. Provisions for eighty persons are dressed here. The water of the fountain is conveyed into the kitchen of this building, and to the Peda­gogium.

As these settlements extend, useful and ornamental arts will be introduced from Europe.

The steward took me to the house of an ingenious German, who followed japaning and gilding. He is also a limner. His house, shop and whole tenement, were filled with specimens of his taste, and labours in the arts.

He was gilding a ball and vane for the steeple of a chapel belonging to the brethren [Page 48] in Salem, North Carolina. The ball was made of copper of the diameter of about three feet. Other ornaments made of iron and copper and gild I for this edifice were preparing by him.

A site remains in one corner of the square for a brothers house, upon a more enlarged plan, than the present, which is a common dwelling two stories high. The young men are occupied in trades and on farms.

In the school many branches of literature are taught, in order to qualify the pupils for useful, honorable and literary stations.

The revenues are not competent for main­taining professors to teach all the sciences.

Many valuable men have received the rudi­ments of their education here▪ The institution is not devoted to teaching politics, as these people do not embark in war.

Disapproving of preaching against other professors of christianity, they take heed not to offend in word or deed, by rude or familiar observations.

In the afternoon, one of the tutors, a Ger­man gentleman, attended me, to Schoeneck about a mile from Nazareth, on the road towards the Susquehannah settlements. This village consists of farmers and tradesmen who reside near a chapel and congregation house.

The minister is the school master, he had not long since, resided in the single brethrens house at Bethlehem, in the station of clergy [...] and did the business of warden several years, before he married. He had lately been fixed with this congregation.

[Page 49] After his arrival from Europe in the year 1788, he had taught in the hall as a professor. The hours of study and recreation deprived us of the tutor, as he was obliged to return to the hall.

The minister shewed me the neighbouring country from the heights, and the blue hills a range of mountains about six miles north west.

On our return to Nazareth we saw two men searching with an auger for coal. They had penetrated to the depth of twelve feet, and were flushed with sanguine expectations of success.

They were prompted to this search, by the opinion of a person, who had passed this way, not long before, and was acquainted with the coal mines of Europe.

The steward had taken from the side of the hill, near this place, a saponaceous black earth, which he had ground and mixed with oil, and used as paint. It appears as well and as durable, as any other colour. He has by experiments altered the first appearance of black, and made samples of other colours with it.

The whole country around Nazareth is fertile, and presents entertaining objects to the eye.

It appears peculiarly calculated for the pur­poses of literature, to which it is devoted. The air is exceedingly salubrious, as the mountains and rivers preserve a constant circu­lation of that which is good.

[Page 50] The heights exhibit many distant land­marks, which point out the roads and openings into distant parts of the States, and to the towns of Hope in New Jersey, and Easton in Pennsylvania.

The hills mark the currents of the rivers Lehigh and Delaware.

The good success which has attended the efforts to form schools and places for education in Bethlehem, Nazareth, and the parishes and farms in possession of the Brethren, is con­spicuous. The neighbouring settlers are not so careful.

Influential men in the legislature of Penn­sylvania, have endeavoured to erect schools universally, through that state, but the desired success has not attended their laudable efforts. The Brethren as a religious society, have pre­vented the necessity of legislative interference as to them.

Having seen the economy of the larger set­tlements, I visited the farms called Gnaden­thal and Christianbrunn, about two miles from Nazareth.

The first contains about six hundred acres; one hundred of which are meadow or mowing­grounds. It maintains forty cows, forty oxen and ten horses. But the oxen are not yoked in the draught. Attempts have been made to introduce them to team and plough labors; but the prejudices of education, attachment to the customs of Europe, and want of acquaint­ance with the mode of breaking oxen to the yoke, has hitherto foiled the wishes of those [Page 51] who are convinced of the superior advantages arising from using them in the labors of the farmer. The horses are remarkably large and strong through these countries, and they have a good breed of cows.

As this is public property, the farmer and other laborers receive wages. He resides in a large house, under the same roof with other families, and is a married man. The stables and barns are very commodious. Here is a large room for devotions, and a bell, to collect the inhabitants together. The inhabi­tants of both farms, attend public worship on Sundays and other festivals at Nazareth.

Water is conveyed to the kitchen, milk-house and barn-yard by pipes.

The lands are frequently manured with the plaister of Paris, which is transported hither from Philadelphia. They also tread out the wheat.

It is supposed that it would enlarge the an­nual income of this farm one hundred pounds, were oxen used in the draught; but many of the country people conceive it to be disgraceful to put them to labor.

This to New-England men is surprising. In their emigrations, they travel through these settlements with their teams. Large droves of neat cattle pass this way, from the countries cultivated in the state of New-York, by the settlers from New-England, on their road to market in Philadelphia. But notwithstanding these specimens of so lucrative a part of hus­bandry, the Germans will not resign their horses.

[Page 52] Christianbrunn, or Christianspring, is called after a son of Count Zinzendorf, whose name was Christian.

The spring rises at the bottom of a large stone vault or well, about ten feet deep, to which is a descent by steps. The quantity which issues forms, a small brook, and passes through a neighbouring cellar, milk-house, distillery and brewery. These are on a line with each other. A grist-mill is in the row, which is set in motion by a small creek, which is a branch of the Manakasy, and is sometimes dry in summer. These waters uniting pass through the neighbouring meadows.

In the milk-house large pans made by the potter, and containing about eight quarts each, are set in this running spring-water, by which the dairy-woman finds much advantage. As this joins the waters of the Manakasy, trouts were sometimes seen swimming in this milk-house.

Spring-houses are very frequent in Penn­sylvania, wherever a spring is sufficiently near to the farm-house, for the purpose; and it is surprizing, it is not introduced into New-England, where so many cool springs and streams rise and circulate in such variety from hills, and through every farm in their country.

These farms of Gnadenthal and Christian­spring, are not an half mile distant from each other. They are surrounded with orchards and arable land, defended and skirted by woods, and the roads hither are good.

[Page 53] Returning from these places I visited the Inspector of the Pedagogium again, and ob­tained further information as to the course of education.

No office of goodness or condescension is sup­posed to be beneath the attention of any mem­ber of the Brethren's society. In the Pedagogi­um, after the clothes are washed, they are returned to the lady of the Inspector, who as a mother to the whole, delivers to each lad his own. This good woman attends also, with the same condescension, to the distribu­tion of the fruit raised in the garden of the school. It is never touched until it is ripe. If any falls, or is collected at the proper sea­son, it is brought to her, and she apportions it to each pupil. Thus they enjoy the benefit of their own labors, and are taught to abstain from eating unripe fruit, from unmanly pil­laging and a due respect for those who may succeed them in this place.

Before my return to Bethlehem, I visited Easton, seven miles from Nazareth, on the banks of the Delaware.

This is a beautiful town, built of lime-stone, laid out in regular streets, containing a centre­square. It is not seen at any considerable dis­tance, as we approach it, and it stands near the banks of the river Delaware.

A convenient plain, ascended on three sides, forms a commodious site for this town. Na­ture has furnished it with many ornaments which art and time will improve to great ad­vantage, and afford one of the most pleasant [Page 54] interior towns in the United States. Small hills of varied forms and dimensions, connect­ed with perpendicular clifts,—the falls of water made by a small river which empties it—self into the Delaware, and the union of the waters and hills of the Lehigh, present a mul­tiplicity of entertaining scenes. The advan­tages as to business are very considerable, from its station near these waters, amidst a fertile country and on-great roads.

A regular stage visits it twice a week from Philadelphia, and a plan is on foot to unite one of the lines of stages from New-York to Philadelphia, with another, which shall con­vey passengers from New-York and New-Jersey, to Easton, Bethlehem and Nazareth.

In the centre of the square in Easton is a court-house built upon an uncommon model of stone; and not far distant is a large German church of modern architecture, furnished with a good organ.

This place is about twelve miles from Bethlehem.

On another quarter from this place and west of Bethlehem is Allentown.

The road to this last town or village was good, and chiefly through woods which formed agreeable shades.

The Lehigh is often exhibited amidst the hills in its serpentine course, and is passed by a rope-ferry, where it intersects the road. Allentown stands upon an hill and makes a good appearance as it is approached. The views from it are agreeable. It contains a [Page 55] Lutheran and Presbyterian German meeting-house, which are built of stone, as are the houses in general. The streets are laid out in right-lines and cross each other.

We pass the river Jordan, over a strong stone bridge, as we enter this town, and the Little Lehigh, as we go to Emmaus—a small village about eight miles from Bethlehem, inhabited by the United Brethren. It is situated not far from the foot of a mountain and con­tains about twenty dwelling-houses. The congregational-house, united with the chapel, is possessed by a minister. In the chapel is an organ. And the minister is also the school­master.

The steward is an old man, and the store-keeper also superintends the tavern. But these are not public property as in Bethlehem and Nazareth.

An original settler, a brother, gave one hun­dred and thirty acres of land of the brethren for the support of the minister and school at Emmaus.

In this place, was one of those accommoda­tions for the lodging of a married couple, which cause so much conversation. Perhaps it may not be amiss to indulge the curiosity of such, as may be very solicitous to be informed upon this point, what is the reason for this uncom­mon practice, and what the practice is, that in future such as visit Bethlehem and Nazareth, may spare the inhabitants, from needless enquiries, sometimes bordering upon im­pertinence.

[Page 56] According to constant practice, single beds are used by unmarried persons, form their youth upwards. When a couple are united in holy wedlock, and become heads of a family, these two beds and their bedsteads, are placed so contiguous to each other, that they are covered with one general blanket or counter-pane. This outer covering designates the lodging of some married persons, but this is not an uni­versal custom, as many use the common large beds. It is convenient, in case of the sick­ness of either party, the nursing of chil­dren, and the poverty of young housekeepers, who may not wish to be at the expence of exchanging or altering their single beds, bedding or bedsteads. The bedstead is not different from that in common use, except that it has head, foot and side boards.

At Allenstown is a large spring, similar to many in Pennsylvania, The water issues in great profusion, from an hill and enters a bason of twenty feet diameter, in which the water is seen rising in the middle in great abundance.

A large body is raised, which is cool and clear and flows into the Little Lehigh. The Cedar Creek, a branch of this stream, is formed by one of these springs.

My return to Bethlehem, accidentally gave me an introduction, through the interference of Mr. Thomas, and the permission of the minister, to a new but interesting scene.

On the festival of St. Michael, the children keep a prayer day, and hold a love-feast. [Page 57] Discourses are also delivered upon the guardian­ship and superintendance of angels. The little bands, dressed in clean attire, and the girls in white, meet in the chapel.

Music, both vocal and instrumental, form a large part of the entertainment.

In the afternoon this little assembly, with the Bishop and other ministers, and certain clergymen lately arrived from Germany, on their way to distant missions, were together in the chapel, as were also some of the heads of the choirs and the instructors. Several moth­ers with their infant children also attended.

After a suitable time was spent in singing of hymns alternately in German and English, four women entered, with two large baskets filled with cakes. After them came two men bringing another basket with the same contents.

One of these cakes were presented, by the women to every person in the assembly, whether old or young. This task being performed, these attendants immediately brought in an half pint of coffee, to each person.

During this serving of the company, the singing continued. A pause gave an opportu­nity to enjoy the repast, and the coffee dishes were taken away, in the same order, in which they were brought in. No accident, no con­fusion and no conversation foreign from the singing took place.

After certain other psalms, and hymns were sung, the company dispersed. About one hundred persons were present.

[Page 58] Passing out of the chapel, the Bishop met us at the door, and explained the nature of the day and festival. Such decorum, innocence and affection, as these entertainments exhibit, are superior to the most refined inventions of the present day to diffuse substantial joy and happiness. The grave and considerate cannot contemplate the effect or consider the design without approving of both.

Towards the evening the little groups were seen taking their accustomed walks through the gardens and along the river.

Retired from the noise, throng, gaze and immoralities of commercial cities, these reli­gious and rural scenes are highly becoming and beneficial.

Similar festivals are observed by the married persons, widows, single brethren and single sisters, at stated periods; most commonly before the administration of the Lord's supper.

The holy communion is administred once in four weeks, on the evening of the Sabbath, where it is possible. But such as cannot be present at that time, receive it on Sunday morning.

The officiating ministers are clothed in white on this occasion, in a robe similar to the surplice. The elements are delivered to the communicants in the seats, and the bread is retained in the hands of every person, until each has received it▪ It is then eat or consumed by all at the same instant. The consecrator repeating the words "eat, this is my body, which is given for you."

[Page 59] The ancient rite of washing the feet, is also preserved and administred among the com­municants at certain times. This in obedi­ence to the injunction of our Lord in the thirteenth chapter of St. John, "Ye ought to wash one anothers feet."

This is performed within the halls of the separate choirs, among themselves. During the time, the minister sings appropriate hymns, which refer to the cleansing and washing away of sin, by the blood of Christ.

In the week previous to the administration of the holy eucharist, the minister reminds the participants of the proper and necessary preparation, according to the exhortation of St. Paul. "Let each one examine himself and so let him eat."

The choirs or different sisterhoods and fra­ternities, among the brethren are established in conformity to certain usages in the christian church in early ages and certain parts of sacred scripture. These point out various stations and circumstances in human life, and the way by which each is to obtain happiness.

Although the way to holiness by Christ is marked out, for soul and body, for the whole body of the church, yet this is obtained in the practice of duties peculiar to each in their dif­ferent stations and relations, and according to their respective sexes. To enable them to perform these duties more perfectly, they are associated in the choirs, for mutual edification. These choirs are superintended by an elder or [Page 60] eldress of their own sex, and every member seeks to earn his or her bread honestly, in the fear of God.

Matrimony is not observed as a sacrament, but as a divine institution, and the duties of the relation are often taught and enforced from the scriptures. The rules established by the brethren as to marriage contracts, appear upon a fair and can did investigation, to be little more than those established by the civil authority and other religious communities, who faithfully adhere to their respective regulations.

The intentions or bans are announced to the elders and heads of the choirs, and their consent is required. If any lawful impedi­ment appears, it may then be declared. A prudent check upon levity and the indulgence of indiscreet fancy or forming precipitate alliances is guarded against. When a man's circumstances appear to require an help-mate for him, it is mentioned, and if he approves, a partner is pointed out whom he may refuse.

The most venerable members of the Breth­ren's Society receive wives according to these rules. They appear to be instituted in the first place, for the sake of propriety and order, but secondly, to avoid mercenary matches and connections arising from the institution being converted into a mean to ennoble fami­lies, by matrimony, where affection and dis­cretion as to the tempers, disposition and char­acter of the parties are not duly attended to, in order to secure felicity. They are not [Page 61] married as total strangers, taken from cloisters, where they have been secluded for years from human society, and the sight of each other. It is scarcely to be imagined, how a people can be better acquainted with each other, from infancy to old age, than these people are, and preserve decency and decorum. Well bred and prudent parents, and candidates for marri­age in all countries, observe rules as strict as those of the brethren, previous to the parties entering into that holy estate. Fancy is as often gratified, as in those countries or socie­ties where greater indulgence is given.

Alliances of necessity are guarded against by these rules. If they take place, it is not owing to the omission of the society to establish prudent rules, to guard the morals, and felicity of their children.

Conformity to these rules, is too valuable, in the estimation of most of the Brethren's Society, to be departed from, by candidates for marriage. Obedience to the discipline of the church, secures the affection, confidence, support and protection of its members in all conditions, relations and countries.

The aged, sick, young and poor, are amply provided for, by the regulations of the society.

Particular attention is paid to education and schools, in all congregations that the children may be brought up in the nurture and admo­nition of the Lord.

A good education is esteemed by them as the best earthly treasure, which parents can bestow. In their institutions for this purpose, [Page 62] parental and domestic care are assisted and enforced by the aid of the wisdom and property of the society. The greatest concern is to preserve youth, from physical and moral evil, from being seduced into errors. The great object evidently to be found in all discourses and instructions to the young, is to enforce the love of God as taught by inspiration, and to make virtue amiable. That as they are the property of the Lord, who has created and redeemed them, they may live to his honour, and become benefactors and blessings in human society.

Both boys and girls are as early as possible, instructed in Reading, Writing, Arithmetic, Grammar, Geometry and History. The boys are generally taught the rudiments of the Latin tongue.

In some congregations, schools are established for the education and support of orphans, and the children of poor parents, or of the mission­aries. Such are taken care of and instructed with almost parental faithfulness.

Such boys as appear from their talents qua­lified for higher pursuits in study and learning, are sent to higher schools, such as the Pedagogium at Nazareth.

The children are brought as soon as possi­ble to baptism, in a public meeting. In some places, five and in other three witnesses or sponsors are present, who lay their hands upon the child on this occasion and bless it. The water is commonly poured upon the breast of the child.

[Page 63] To keep and preserve order, discipline [...] necessary. The Brethren have established the bounds of love as the great rule, which unites all the members of a congregation as one family. In this they take as their guide the command of Christ, in order to preserve order and peace. "Ye shall love one another."

It has been the constant endeavour to restore true and original Christianity. In conformity to this, they have established their regulations, as far as possible. The constitution of Christ's Church as established by him, and the practice of the Apostles being their guide, by which to unite and regulate Christians. In their rules they have endeavoured to form such, as will preserve their outer welfare, remove evil and all occasion of sin.

Offenders are disciplined as far as possible according to the ancient rules in Scripture and the times of the Apostles. If he who has fal­len under censure is penitent and obedient to the exhortations to amendment, the offence is buried in silence; but in cases of obstinacy, he is called before the board of overseers to receive admonition. If this has not the desired effect, he is informed that he can dwell no longer in the congregation. "No loss of temporal hon­our, dignity or fortune attends this exclusion."

The Brethren as a church, have agreed upon certain rules and orders, which they have en­deavoured so to calculate, as to remove every offence, in as prudent and certain a manner as possible. These rules and orders received and subscribed, by all male inhabitants of suitable [Page 64] age, are presented to all such as offer them­selves for admission, into the congregation.

Upon acceding to them, without compul­sion, they promise to observe them, by sub­scribing them. "If they afterwards alter their minds, they may leave the congregation, and are no longer bound by its regulations."

These rules are summary. They are to be subject to the magistrates and higher powers, with all their hearts. Every member of the congregation shall work, and eat his own bread.

‘Even those brethren and sisters to whom God has given a good share of this world's goods, shall not spend their time, without some useful occupation, for the good of their neighbours; remembering the words of our Lord, give to them who beg of thee. Give and it shall be given to you. Their rule is, we will support the needy and par­ticularly the widows and orphans, and such who on account of their age and infirmities require our help, as much as possible.’

These rules they appear to observe scrupu­lously and willingly.—On a visit to the Bishop, I found him employed in making water boxes. He informed me, he had so far lost his eye sight, that he could not read constantly, and idleness was disagreeable, he had therefore adopted this occupation, at intervals. I was also informed, that his daughter made wafers, and these united labours were sold to the mer­chants in New-York and Philadelphia. No reflecting mind, but must on this occasion, recollect the zeal, industry, disinterestedness [Page 65] and good example of the blessed Apostle, who followed the business of tent making and wrought willingly with his hands, that he might not be chargable, and might have where­with to administer to his own and others necessi­ties, and preserve himself from irksome idleness.

This excellent example of the Bishop at Bethlehem, is also in imitation of the industry of the fishermen who were the first Apostles, and were principally trained to mechanic and other industrious professions.

Such examples are too noble not to be ad­mired. At this moment all the pomp and splendor attending rich prelates and dignitaries, appeared insignificant and of little worth, compared to the greatness of this venerable man, employed to set a good example, to maintain himself and assist the poor, when his community had provided for his support in an asylum, amidst the wealth and affection of many Brethren. Should this small work fall into the hands of himself or his friends, they will excuse the liberty taken in recording the fact.

The nobleness of the rule and principle, and the proof exhibited of conformity to it, among all classes, demand of them the privi­lege of extolling this obedience and conformity, on the part of their Bishop, father and superior.

Bound to seek peace with all, the Brethren are particularly to be careful, that they do not entangle themselves in political contentions, and the altercations of parties. They are to be [Page 66] obedient to their teachers, and follow them, as they watch over souls and must give an account.

After this statement of the progress and regu­lations of this society in America, it may not be unacceptable to add some further informa­tion, taken from their historians as to their society.

Saint Paul informs the Romans that he had planted the gospel unto Illyricum, and from the epistles to Timothy, we learn, that Titus visited Dalmatia for the same purpose. Both of these were Sclavonian provinces. Jerome a native of Illyricum, translated the bible into his mother tongue.

The Sclavonians who rent those provinces from the Grecian empire, found christian churches there, and by degrees became con­verts to the faith.

Sclavonian Bishops were expected at the sixth council held at Constantinople, in the year 680.

The Sclavonians received the gospel by means of the Greeks, and were initiated into the Christian religion with the Grecian rites and forms. This was done by the administra­tion of Greek priests, who came into the country, in the year 860.

In 1176 the Waldenses arrived in Bohemia, and joined those who were tenacious of the rites of the church.

These ancient Christians the Waldenses, date their origin from the beginning of the fourth century.

[Page 67] Rieger goes further back, and considers them as the remains of the people of the Val­lies, who were converted to christianity, when the Apostle Paul passed over the Alps into Spain.

These United Waldenses and Bohemians preserved their connection with the Waldenses at home, and sent them ministers from the Seminary of the Brethren in Italy, whither as an university, they sent their youth from Bohemia.

John Huss, master of arts and professor in the academy at Prague, and minister of Beth­lehem church there, became an advocate for the Brethren. He was born in 1373, took his master's degree, and was made a professor at the age of twenty years.

In 1400 he was made minister at Bethle­hem church, which was erected purely for preaching in the Bohemian tongue. He defended the tenets of Wickliff, the first of the English reformers, who had addressed the Brethren in Bohemia and Moravia, in the year 1387—and exhorted them, after the ex­ample of their forefathers, to stand firm and unshaken by the faith of the gospel.

Confusions existed at this time between the Greek and Latin churches, and those called reformers; but, in 1450 the peaceable and moderate men of each party united in the tenets; in which all agreed, and gave up the distinc­tion of parties.

Permission was given them to withdraw to the Barony of Lititz, in the mountains of [Page 68] Silesia, and to enjoy their religion according to the dictates of their own consciences. These emigrants were composed of many citizens of Prague, Bachelors and Masters of arts, com­mons and nobles,—of learned and unlearned, from all parts of Bohemia and Moravia

They erected villages and received ministers from the Calixtines, who lived in Apostolic simplicity. They united more and more in one mind and spirit, and on the first day of March 1457, formed themselves into a con­gregation, calling themselves at first Fratres Legis.

Ignorant people from this considered them as a new order of Monks, and they in conse­quence called themselves simply Brethren; others joining their congregation, they adopt­ed the name of Unitas Fratrum, or United Brethren.

Solicitous to maintain their discipline and order, they sought to secure the succession of the priesthood, and a gospel ministry. This important matter was discussed in a synod of the Brethren from Bohemia and Moravia in the year 1467. Three Presbyters were select­ed for Bishops, and sent to the Waldenses, from whom they had formerly received the Episcopal office. Consecration was received accordingly from the Superior of the Walden­ses, by laying on of his hands, and the assist­ance of his Co-Bishops.

War and the contentions between Protestants and the Romish Church, often convulsed them. At the beginning of the sixteenth century, [Page 69] they had two hundred congregations of the Brethren in Bohemia and Moravia.

About this time also, many learned lay men and Priests from the Calixtines, and several counts, barons and nobles joined them. They translated the bible into the Bohemian tongue, and established printing-presses for the pur­pose of printing this work.

A variety of preparations towards a reform­ation had been made in Poland, as early as the year 1440, by means of the Hussites from Bo­hemia, and afterwards by the Polish Students, disciples of Melancthon, when the expelled Brethren from Bohemia in 1548 made Great Poland their asylum.

The Brethren as they passed through Poland settled a congregation at Posnania. Forty con­gregations were gathered not long after, and in 1555 at a synod of Protestants held in Cosminia, the confession of the Bohemian Brethren, their church discipline and other writings were read, examined and approved and a coalition was formed and ratified.

The confusions which subsisted during the times of Luther, Calvin, Beza and others, in­volved the Brethren in many difficulties.

The civil magistrate often opposed and ban­ished them. Comenius their Superior, then looked upon himself as the last Bishop of that church, but he lived to see the succession con­tinued by a Polish branch of the Brethren.

A small remnant of the Brethren's church was preserved in Moravia and Bohemia, but, in the confusions of the times, they found [Page 70] themselves necessitated to remove into another country, where they might enjoy liberty of conscience. In their wanderings, one of them became acquainted with Court Zinzendorf, who proffered them protection, upon his estate in Saxony. This they accepted and removed thither.

In the year 1722 they began to build Herrn­hut, and were joined by others. This gave offence to the Imperial court, and complaint was made to the king of Poland, elector of Saxony, and Count Zinzendorf for these good offices was exiled from Saxony. In his exile he sought for other places where the Moravi­ans might reside in safety. With so powerful, active and zealous a benefactor at their head, and with such opposition, they were joined by other Protestants and emigrated to America.

When Georgia was settled and made a sepa­rate Government, a religious sect, called Schwenk folders were exiled from Silesia, and found an asylum upon the estate of Count Zinzendorf. Being directed not to harbor them, he applied in their behalf to the trustees of Georgia; but, they soon after removed to Pennsylvania. The land reserved for them was given to the Count, and a colony of the United Brethren removed to Georgia in 1735.

The trustees had promised them an exemp­tion from bearing arms, or personal services in war, according to a tenet in their religion, to which they adhere; but in the Spanish war, the populace would not permit them to enjoy that privilege, and they removed to Bethlehem, [Page 71] laying the foundation of the flourishing towns and settlements of Bethlehem and Nazareth, and extending from thence into almost every colony in North America within a short period.

The astonishing assiduity and success which has attended the efforts of the Brethren to ex­tend their system in every quarter of the globe, are not easily presented in a summary form. The towns, villages and congregations they have formed, are of varied dimensions and numbers. Some have been settled upon tracts, before uncultivated, and without inhabitants, with a design to dwell together as members of the Unity, and under its economy only. Such in a peculiar manner are designated as con­gregation places.

Places of public worship and dwelling-houses belonging to the members of the society are built in some places in the neighbourhood of towns and villages inhabited by those, who do not belong to the United Brethren. Some square, street or other site is selected, as cir­cumstances permit, for the use of the Brethren. These are congregational places in a more extensive sense.

They have other congregations, in places where the Brethren reside, in cities, villages and country places, among the people at large, retaining their own places of public worship, and as many of their own rules, as circum­stances will permit. Such may be termed city and country congregations. These may [Page 72] be found in their different order, described by geographers, travellers, and the constant pub­lications of the Brethren.

Herrnhut, in Upper Lusatia, stands first in the list, as the first and principal or centre of the business and settlements of the Unity. It was begun in the year 1722, upon the manor of Bertholsdorf. It is situated on the high­road between Lebau and Zittau. Government confirmed the orders and regulations which were adopted at Herrnhut.

On the 12th day of May 1724, the founda­tion of a large house was laid, which not long after became the meeting-hall of the congrega­tion. The Baroness de Watteville, having taken some girls under her care for the purpose of education, laid the foundation of the economy of the girls. This name is usually given to the schools of the girls.

The Baron he Watteville had before this, entered into covenant with Count Zinzendorf in the Pedagogium at Halle, to devote himself to the spreading of the gospel among christians and heathen. These two noblemen and two clergymen, united more especially in further­ing the first efforts to give permanency and ex­tension to the designs of the Brethren. Five Brethren emigrants from Moravia, arrived about this time, through whose information and after-exertions the first regulations were formed.

Herrnhut is built upon the rise of an hill called the Hutberg, or Watch-hill, from which the first settlers took occasion to call it by the [Page 73] present name, which means the watch of the Lord. Accessions of inhabitants, called for an increase of building, and in consequence Herrnhut has become a regular well built vil­lage, containing about 1300 inhabitants, all members of the Church of the United Brethren.

Besides the minister and his assistants, a warden is appointed who presides in the vestry, and superintends the temporary concerns of the settlement. The brethren distinguish themselves by a plain and uniform dress;—the women having retained the dress of the countries, from which they first emigrated, not from any superstitious attachment to old forms, but from a desire to preclude vanity and useless expence.

The institutions are similar to those at Bethlehem, as described in the beginning of this book.

A spacious and neat chapel is erected in a large square, which is furnished with a good organ. The dwellings of the minister and wardens of the congregation form one, and the school house the other wing to the chapel. An avenue of trees leads from the chapel to the burying ground, which is a large square field on the declivity of the Hutberg, and at some distance from the village.

Several walks bordered by trees and furnished with seats, surround and intersect it. The grave-stones and graves are all of equal size, and placed in regular rows: only the vault of count Zinzendorf, as lord of the manor, is lar­ger [Page 74] than the rest. Burials are performed with great solemnity, but no mourning dresses are used.

On one side of the square in which the cha­pel stands, is a large building inhabited by the single men, with work-shops, out-houses and gardens, exclusive of the dwelling rooms.

The main building contains a neat chapel, a dining hall and dormitory. This last is a lofty room, furnished with large windows and ventilators, so as to admit and preserve a pure air. Apartments are allotted, and waiters appointed for the sick: The number of inhabitants is apportioned to the size of each room. Some have rooms to themselves. No one lives here by compulsion; each inhabitant pays a moderate sum for board and rent, which is fixed by a committee of overseers, in which the warden of the house presides. His business is to preserve good order, attend to the exter­nal welfare of the house, and its inhabitants, and by his advice and activity, to prevent every evil arising from external sources.

Besides the warden, an unmarried clergyman resides in the house, appointed to attend the moral conduct and spiritual concerns of all the single men, belonging to the congregation.

He hears their complaints, assists them with good advice, and uses all his influence for their benefit, and for the prevention of any evil, that would undermine their spiritual happiness.

Houses are also provided for the single sis­ters, widows and widowers. The congrega­tion have provided charitable institutions for the poor.

[Page 75] The Manor-house of the Count Reuss, the shop and linen-warehouse, are the most con­siderable buildings in Herrnhut. The family houses are built in regular streets, opening into the square. The streets and houses are kept very clean, one watchman preserves or­der at night and another by day. All strangers are treated with civility, but neither drunken nor disorderly visitors, nor beggars are suffered to infest the streets. Beggars receive an alms and are then desired to proceed.

The principal trade carried on at Herrnhut is in linen; besides which, the work perform­ed by taylors, glovers, shoemakers, cabinet­makers, silversmiths, and other artificers, is well known for its good quality. They never abate from the first price. Every workman receives his wages, no community of goods exists among them, and the contributions towards the support of the establishment at large, the missions and charitable institutions, are voluntary.

The building and increase of this settle­ment, occasioned no small surprize in the adjacent country. Commissioners were ap­pointed in 1732, 1736 and 1737, to examine into the doctrine and proceedings of the Breth­ren at Herrnhut. A favorable report was made, and since that time Herrnhut and the settlements at large, among the Brethren in Saxony, have been protected.

The court has tendered certain immunities to them, which they have not accepted. In 1766 Herrnhut was visited by the late Emperor [Page 76] Joseph the second, by the King of Prussia, and several other persons of distinction, who ex­pressed their satisfaction upon examining its peculiar regulations.

New Herrnhut, the first mission settlement of the United Brethren in the island of St. Thomas in the West-Indies, under the Danish government, was begun in the year 1739.

Missionaries have resided on this island, who have sought to propagate christianity among the negro slaves, ever since the year 1731.

The planters finding, in process of time, that the christian slaves were more tractable, moral and industrious than the heathen, not only countenanced, but encouraged their en­deavours. These were facilitated by the pro­tection of King of Denmark.

The settlement consists of a spacious negro church, a dwelling-house for the missionaries, negro huts, out-houses and gardens. From this place the islands of St. Croix and St. John were first supplied with missionaries; and the Brethren have now two settlements in each. The negro converts belonging to their church, amount in those three island to near 8, 000 souls.

New Herrnhut is also the name of the oldest mission settlement of the United Breth­ren in Greenland. It is situated on Ball's river a few miles from the sea, near Davis's straits, on the western coast of Greenland, not far from the Danish colony of Godhaab. The two first were sent from Herrnhut in the year 1733, and their laudable intentions fa­vored [Page 77] by the King of Denmark. In this un­cultivated, frozen country they encountered many hardships and found great difficulty in acquiring the language of the inhabitants. About 1300 of the natives have been convert­ed to christanity.

Niesky, in Upper Lusatia, is a settlement begun by the Brethren, who were exiles from Bohemia, in 1742. In it is the theological seminary of the Unity, where students are trained for future service among christians or heathens.

Klein Welke, in Upper Lusatia, was also founded by the Brethren, near the old village of that name in the year 1756. Most of the members of this congregation-place are of the Vandal nation.

At Barby the Brethren have gathered a con­gregation since 1748. The government gave the palace and bailiwick to Count Henry, the 28th Reuss and others on a lease, and granted the chapel of the palace to the congregation of the Brethren, for the celebration of divine service.

Gnadau, on the electoral domain of Doe­ben, six miles from Barby, and eighteen from Magdeburg, was begun in 1767. In the year 1765, the government gave the palace of Barby with its appurtenances, and the domain Doe­ben, to Count Henry the 28th Reuss, upon a perpetual lease, with a view that a settlement might be made here, after the manner of the Brethren's congregations.

[Page 78] Gnadenberg, in the principality of Jauer in Silesia, on the manor called Gross Krausche, three miles from Bunzlau, was begun in the year 1743, after having received a special royal grant for it.

Gnadenfrey, in the principality of Schweid­nitz, in Silesia, is the largest congregation of the Brethren in Silesia. It was begun in 1743 and suffered greatly by fire in 1792.

New Saltz, near the town of the same name, on the Oder, was begun in 1745. It was plundered and burnt by the Russians in 1759. On this occasion, the Brethren sustained great losses of property. The inhabitants fled to the neighbouring congregations in Silesia and Upper Lusatia. In the year 1763, at the desire of the government, the Brethren began to rebuild this place.

These Silesian congregations have their own Bishop, who resides in Silesia.

In Berlin, a Bohemian congregation of the Brethren, adhering to the Augsburg confession, has been gathered since the year 1744. They have a congregation house, in which divine service is celebrated, agreeable to the constitu­tion of the Brethren's congregations.

A congregation house is a building erected for public use, in which the ministers and other labourers dwell. In it is usually a large hall for public worship.

Rixdorf, three miles from Berlin, contains a congregation-house, and place for divine service. This congregation was formed of [Page 79] Bohemian Brethren, in the year 1737. It was plundered in 1760.

In Norden in East Friesland is also a con­gregation of the Brethren founded under the sanction of civil government. The Prussian princes issued edicts in favour of the evangeli­cal Brethren who adhere to the Augustan confession.

Neudietendorf, fifteen miles from Gotha, and six from Erfurth, is a settlement, belong­ing to the Brethren. It was first established in 1742, by persons formerly belonging to the Lutheran societies. Encountering many dif­ficulties, they have brought their affairs to a prosperous state, and encreased in numbers and buildings.

Ebersdorf in Voigtland. There has been in this place, since the end of the former cen­tury, an ecclesiola (a pious society) which in­creased from time to time. After many vicis­situdes, they sought in the year 1745 to estab­lish an entire union with the congregations of the Brethren. Thus it came to pass, that a regular congregation was established there. The reigning count ceded to them a parcel of land, that they might enlarge their settle­ment, and an act in favour of the evangelical Brethren's congregation was issued in the year 1761.

Under the government of the prince of Neuwied, the Brethren were put into possession of a square of the city of Neuwied, for the use of the congregation, to erect on it a place of worship, a congregation-house and other [Page 80] buildings for the choirs and families; certain grants and privileges were bestowed upon them, in the years 1751 and 1756. The greatest part of the congregation are Germans and Protestants, from France. Divine service is performed alternately in French and German.

In the United Provinces in Zeyst, in the province of Utrecht, a beginning was made in 1748, in building a congregation place within two squares, between the palace and village.

Since the year 1768, a new congregation-house and place of worship, have been erected. The preaching here is alternately in Dutch and German.

The Brethren have also congregations in Amsterdam and Haerlem.

Under the Danish government, a settlement of the Brethren, is formed at Christianfield, and a congregation formed in Copenhagen.

In Sarepta, in the Russian Empire, and the kingdom of Astracan, a settlement was begun in the year 1765, 24 miles below Czarizin near the Wolga.

A congregation is also in St. Petersburg, endowed in part by the bounty of the empress in the year 1766.

Another congregation is in Moscow.

A congregation of the Brethren has been in London, since the year 1742. Divine service is performed in their chapels in Fetter-lane and Chelsea.

At Bedford a congregation was settled in 1744; and a chapel has been built, since the [Page 81] year 1748. They have other public buildings at one end of the town. The chapels and so­cieties are at Northampton. Rively and other places in which the Brethren preach, belong to this congregation at Bedford.

Near the village of Ockerbrook a congrega­stion has been formed since the year 1750.

At Fulneck near Pudsey, six miles from Leeds in Yorkshire, a settlement is formed, which was begun in the year 1744. The four following congregations are under the inspect­ion and direction of the elders conference at Fulneck, viz. Pudsey, Wyke, Mirfield and Little-Gumersal.

At Fairfield is a settlement with the insti­tutions of the Brethren, appropriate to them­selves. In Bristol, Kingswood, Bath and many other places in every part of England, are congregations—In Ireland are a number; and in the United States, besides those described at and near Bethlehem in Pennsylvania, con­gregation are formed, and chapels and con­gregation-houses built, in Newport, Rhode Island, in the cities of New-York and Phila­delphia—in Lancaster and Yorktown in Penn­sylvania. Others are in New-Jersey, Mary­land and North Carolina.

This zealous, pious and persevering body of christians, have visited every quarter of the globe, planted colonies, and formed towns and congregations among the civilized and uniformed. No toils have been too great, no inconveniences unsurmountable.

[Page 82] The peaceable, condescending demeanor, which they observe, and is cultivated with great care, secures them from violence and outrage in most countries. War and milita­ry services are contrary to their consciences. They therefore proceed unarmed, and with­out the means to offend. Correcting the erroneous by suavity of manners and purity of morals, they are received and protected in their missions, among slaves and freemen. Learning and the useful and ornamental arts are cultivated and extended with husbandry and commerce, by them.

Calumny and misinformation have often united their forces to destroy this people, and defeat their benevolent and industrious efforts. Candor and the love of truth will however rise superior to the attempts of ignorance and malice. Some of the attempts to vilify them, have been discovered and exposed. In the present imperfect state of man, in an imper­fect world, it is not surprizing that in the endeavors to restore the primitive government, doctrines, discipline and institutions of the christian church, errors should have taken place. All have reserved to themselves the privilege of correcting whatever was amiss.

Some of those who have visited Bethlehem and Nazareth, have pretended to discover errors which do not exist. One has published, that the pictures are attended to with super­stitious reverence, bordering upon idolatry.

This charge is not true. It is more absurd than the idle charge of adoration of [Page 83] pictures on the part of the church of Rome. The latter observes them as remembrancers, and at devotion their eyes are turned towards the paintings. This is not the case among the Brethren. In both denominations, they are preserved for instruction, and as memoran­dums of important events in the gospel history.

Under the patronage of so illustrious a bene­factor as Count Zinzendorf, it is not surpriz­ing that this society flourished so suddenly and extensively; when industry, economy and dis­interestedness were such eminent part of their system. In courts and in wildernesses,—cen­sured, opposed or applauded, he appears equally and conscientiously to have sought the prosper­ity of the Brethren. He has rendered impor­tant services to them, to religion, learning and society at large. Mistakes in his proceedings and writings, he wished to have corrected.

He was induced from piety and benevolence to visit many and far distant countries. In exile and at home, he did not forget the labor he had undertaken. The present century has not produced a more active or successful Bishop in the Christian church.

The regulations in their settlements, such as Bethlehem and Nazareth, are superior in elegance to any thing which country-places of equal dimensions and number of inhabitants do exhibit. In cities they would check extrava­gance and licentiousness. Their effect upon the untutored and barbarian must be beneficial. Learning, useful and ornamental arts are cultivated to expand the human mind and em­bellish [Page 84] society. The general uniformity of dress among the women appears to be the only thing which can be mentioned as making their society remarkable from their exterior. This encourages economy, and prevents rivalry in appearance.

The large well built, well finished and fur­nished houses, both public and private—the instruments of music, the garden walks, small parties on the islands, and the devout scenes connected with their religion, afford that nov­elty and exchange of occupations, which must remove gloom, superstition, satiety or disgust.

The look of benevolence, and smile of in­nocence and affability, are too conspicuous not to be observed with great satisfaction, by all who visit them.

In departing from their former neighbours in Europe, of the Greek and Roman churches, they have resigned the pomp and splendor ob­served by them, but retain much of the economy observed in the useful regulations of convents and nunneries. The paintings are but substi­tutes for books and letters, for the benefit of those who have not had the opportunity of learning the art of reading. With them, mis­sionaries can more early and successfully ex­plain their errand and teach religion.

No candid mind can deny, that much bene­fit might be obtained in preserving and teach­ing of christianity, if scripture representations were more frequent in pictures and paintings, in public places and in private houses.

[Page 85] Specimens of ingenuity of this kind are found in every part of the Moravian settlements in Pennsylvania, the productions of the pencils of their children and members of their society. One who had visited and been intimately ac­quainted with the Indians at Muskingum and in Upper Canada, informed me, that the repre­sentations of the crucifixion of the founder of our religion, in carvings and paintings, always made deep impressions on the Indians, and led them to further inquires concerning Christi­anity. This effect upon the natives, I have seen in my tour through Canada, while they attended mass and other devotions, in the cha­pels, at Point-au-Tremble near Quebec and the Algonquin village near Montreal. When they were asked, do you worship these? they invariably answered no, with marks of abhorrence.

The decency of their deportment and obe­dience to the discipline and morals of Chris­tianity, as well as their personal appearance, far exceeds that of the remnant of the ancient Mohegan tribe near New-London in Connec­ticut. I will not assert that these means had made those who had been taught religion by such aid, better acquainted with Christianity, but their external deportment, and proper an­swers to enquiries, concerning the nature of Christianity, led me to believe that they under­stood, and obeyed it better than the Mohegans, whose preacher was an Indian, and evidently did not know, what he said, nor whereof he affirmed.

[Page 86] If superior industry is a proof of the bene­fit resulting from civilization, and an inter­course with Christians, can afford any argu­ments in favour of peculiar modes or means used to convert Indians, the well cultivated fields among those of St. Regis, and the Al­gonquins and Iroquois, give the Catholics the superiority or pre-eminence, to those of the Protestants at Mohegan.

All property was formerly held in common stock among the Brethren, especially in their infant state, when poverty, distress, public wars and tumults required an union of labours and industry, to provide for their support and perpetuating the regulations of religion.

Time and success in accumulating property for public uses, have broken down this prac­tice, and all may enjoy their own earnings.

Their zeal, perseverance and success in planting congregations and supporting of foreign missions, have been beheld with astonishment.

I have been more minute in the detail and observations, contained in the last pages, because the public attention has lately been turned towards the propagating of Christianity among the Indian tribes, and the title of the Moravians to certain land, within the limits of their mission at Muskingum, has been rat­ified by Congress not long since.

Candid examination will lead every man to confess, that the Roman Catholics and the United Brethren have pursued these objects most successfully. William Penn and the so­ciety [Page 87] of Friends certainly adopted a just, peaceable and happy system of integrity, towards the natives, which does him and them honour. Before me is a small work, composed by Anthony Benezet, entitled "Some obser­vations on the situation, disposition and char­acter of the Indian natives of this continent."

It was printed in Philadelphia in the year 1784, "from an apprehension of duty and universal good will to mankind," and was recommended to my perusal by a very respect­able missionary and member of the society of United Brethren—In this place I ought to confess the obligations I am under to him, for the information he gave me in an interview, which was unavoidably short; but he did not forget to obtain for me, a manuscript prepar­ed by Bishop Ettwine, which gives a summary history of the society of United Brethren, a view of its present state, and a compendium of their faith, discipline, government and economy. A worthy minister of their num­ber has done me the favour of examining the foregoing, previous to its being put into the hands of the printer. Many other members of the society, have readily communicated in­formation to me, and answered such questions as I thought proper to put to them.

If in the issue, by this work, I shall be in a small degree a fellow-helper to their joy in their exertions to convert the Indian and the African, and ameliorate the condition of man­kind at large, my obligations of gratitude to [Page 88] them for their indulgence in furnishing me with these materials, will be greatly increased.

The frequent broils and contentions which arise upon our frontiers with the Indians and white people, end generally in wars and shed­ding of human blood. Armies are consequent­ly raised and stationed to quell such outrages. A congregation of these United Brethren, I am throroughly convinced, would more ef­fectually preserve peace, happiness and order, than the best prepared regiment or brigade in the American or any other service.

No mystery is involved in so important an undertaking on the part of the United Breth­ren, of the society of Friends, or the missiona­ries of the Roman Catholic church—all of them can controul their own members, and prevent them from being the instigators of feuds.

Count Zinzendorf did not hesitate to visit the Indian tribes unarmed, and met with a favourable reception.

They saw his errand was friendly and his deportment sincere and benevolent.

They remarked that he must have great confidence in the protecting care of his God, when he could lay himself down to sleep with so much composure among them, while they might so easily have put an end to his life.

In the female school in Bethlehem, were some children from the West Indies, who had come to this Continent in consequence of the acquaintance, their parents had formed with the missionaries in the Islands.

[Page 89] Evidence in abundance might be produced of the beneficial consequences resulting from the administrations of the United Brethren, among slaves. They have been the instruments of making them, pious, moral, honest and in­dustrious. Whatever may be their ideas as to servitude, they have not considered it as proper or prudent for them, to intermeddle with the subject. In obedience to the injunctions of the Apostles as to the duties of masters and ser­vants, they have sought in the most modest and unassuming manner possible, to do their duty to each. Singular zeal and activity as to abo­lition and manumission, would put an end to the missionaries usefulness and prevent their benevolent errands from being successful.

To prepare slaves for freedom, it is our duty to qualify them, by a knowledge of in­dustry and useful arts, to provide for them­selves. The economy of the Moravians, ap­pears to be well calculated for this important purpose, as the society at large and the mis­sionaries and their wives encourage, as well as teach, whatever is useful and beneficial. It cannot be doubted, that a missionary and his wife, having the care over the religious con­cerns, morals, and industry of those upon a slave estate, would be great blessings, to both master and servant; and it is to be lamented that some Christians and members of abolition societies, would not deliberate maturely upon this point, before they so publicly take measures, which expose the lives and property of mas­ters, and do not make the condition of slaves better.

[Page 90] No wise man, at this period, will deny the justice of giving them freedom. To do this in a proper and valuable manner for individu­als and society at large, is the important object.

The decorum observed in the African con­gregation of Philadelphia, does honour to them and their benefactors, who formed and founded that religious society. The school under the care of the minister of that church, who is an African, teaching only those of his own colour, is a specimen of the advancement, that Afri­cans might be brought to, in the useful parts of literature, so intimately connected with their future usefulness and felicity.

The United Brethren, have preserved them­selves from the inconveniences, resulting from making their master's kingdom a kingdom of this world, to increase their wealth, and pro­mote wars and discord.

One of their own authors makes the follow­ing remark after presenting a brief view of their present constitution. ‘It will appear evidently from this account, that the consti­tution of the congregations of the Brethren, is in on wife suited to national churches, or established religions. It would be not only a folly, but highly blameable, if any one proposed, that the constitution of the Breth­ren, should be introduced, into any national church or religion. The kingdom of Christ would not only not gain any thing, but would certainly suffer much thereby.’ ‘The aim of the Brethren is alone directed to this, to further the kingdom of Jesus Christ, to be [Page 91] his true and living congregations and to build themselves up to a house of God.’

"All the congregations call themselves, the Unitas Fratrum, or Protestant United Brethren of the Augustan confession. They receive the holy scriptures of the old and new Testament as the only standard and rule, both of the doctrine and practice of the Unity."

"At a synod held at Marienborn in 1764 the doctrinal articles of the Augustan confes­sion, were drawn up by the Protestant divines, and presented by the protestant princes at the diet of the empire held at Augsburg, as their confession of faith. He further remarks that at the reformation in England, this confession was used as the ground work to the thirty-nine articles, as is evident when they are compared, and all the Protestant churches in Germany both Lutheran and Reformed accede to it, so that it contains the doctrinal system of the Protestant churches."

"They have agreed in their synods, that no doctrines shall be delivered in the congrega­tions of the Brethren, which are repugnant to the Augustan confession. Should any teach opposite doctrines, he cannot have or retain the office of a teacher in the Unity."

"It is not their custom to dispute together on any point, on which people of different religious persuasions, so frequently enter into controversies. This arises from a conviction, that such contentions are fruitless, and not be­cause of any prohibition." "They avoid school­wrangling and wars about words, for the sake of the chief point, happiness in Jesus Christ.

[Page 92] As Liturgies generally contain a compendi­um of the faith of those who use them, and curiosity, or some nobler motive, may prompt the reader to examine the Church Litany, as it is called by the Brethren, and is used by them; it is reprinted into this work as follows^*.

Lord,Have mercy upon us!

Christ, Have mercy upon us!

Lord, Have mercy upon us!

Christ, Hear us!

Lord God, our Father, which art in heaven, Hallowed be thy name; thy kingdom come; thy will be done on earth, as it is in heaven; give us this day our daily bread; and forgive us our trespasses, as we forgive them, that trespass against us; and lead us not into temptation; but deliver us from evil.

Ch. For thine is the kingdom, and the power, and the glory, for ever and ever. Amen.

Lord God Son, the Savior of the world, Own us to be thine!

[Page 93] Lord God Holy Ghost, Abide with us forever!

Our Lord Christ Jesus, Be gracious unto us!

O thou God and Father of the Church, Preserve us in thy love!

Thou Searcher of the hearts, God Holy Ghost, Maintain thy temple in sanctification and honor!

Preserve us, gracious Lord and God!

Comfort us, gracious Lord and God!

[Page 95] With all the merits of thy life, Bless us, gracious Lord and God!

Bless us, gracious Lord and God!

We poor sinners pray, Hear us, gracious Lord and God!

Rule and lead thy holy Christian Church;

Increase the knowledge of the mystery of Christ, and diminish misapprehensions;

Teach us how to receive those that are weak in the faith, but not to doubtful dispu­tations; (Rom. xiv. I.)

Make the word of the cross universal among all those, who are called by thy name;

Unite all the children of God in one spirit, (John xi. 52.)

Abide their only shepherd, high priest, and Savior;

Send faithful laborers into thy harvest;

[Page 96] Give spirit and power to preach thy word;

Preserve unto us the word of reconciliation till the end of days,

And through the Holy Ghost daily glorify the merits of thy life, sufferings, and death;

That we thy sacraments and word, may to our end keep pure, O Lord!

Prevent or destroy all designs and schemes of Satan,

Bruise him under our feet, (Rom. xvi. 20) and defend us against his accusation;

For the sake of that peace which we have with thee, may we, as much as lieth in us, live peaceably with all men, (Rom. xii. 18. Heb. xii. 14.)

Grant us, to bless them that curse us,

And to do good to them that hate us;

Have mercy upon our slanderers and perse­cutors, and lay not that sin unto their charge;

Hinder all schisms and scandals;

Put far from thy people all seducers;

Bring back all that have erred, or have been seduced;

Grant love and unity to all our congrega­tions;

Help us blessedly to execute thy last will; (John xvii.)

That we, as Christ's members, be joined together in unity, and truly love each other.

Hear us gracious Lord and God!

Thou light and consolation of all the Gentiles!

Watch over thy messengers both by land and sea;

[Page 97] Accompany the word of their testimony, concerning thy blood, with spirit and fire;

Bless our congregations gathered from among the Heathen,

Preserve them as the apple of thine eye!

As thou hast visited the Negroes, Green­landers, Indians and Esquimaux, so visit all other Heathen;

Hear us, gracious Lord and God!

Deliver the people of Israel from their blindness,

And bring all nations to the saving knowl­edge of thee.

Hear us, gracious Lord and God!

Give to thy people tents to dwell in, and open doors to preach thy Gospel,

And set them to thy praise on earth;

Grant all overseers, pastors, and ministers of the church, soundness of doctrine and holi­ness of life, and preserve them therein;

Sprinkle all the servants of thy congregation with thy blood;

Help all elders to rule well;

[Page 98] Keep our episcopacy precious before thee, to feed the church of God, which thou hast purchased with thine own blood;

Bless and protect the nursing-fathers and nursing-mothers of thy church, together with their ministers, (Isa. xlix. 23.)

Watch graciously over all kings, princes, and governments;

Grant and preserve unto them thoughts of peace and concord,

And hear our intercessions for them all;

[We beseech thee especially, to pour down thy blessings in a plentiful manner upon our gracious Sovereign King George, the Queen, the Prince of Wales, and upon all the Royal Family.

Grant, that our King may enjoy a long and happy reign over us, preserve him in thy faith, fear, and love, that he may walk before thee as thy servant, and protect thy true re­ligion in these nations; ^*]

Guide and protect the magistrates of the land wherein we dwell, and all that are put in authority under them,

That we may lead under them a quiet and peaceable life, in all godliness and honesty!

Hear us, gracious Lord and God!

Teach us to submit ourselves to every or­dinance of man for thy sake!

And to seek the peace of the places where we dwell;

[Page 99] Grant them blessing and prosperity;

Prevent war, and the effusion of human blood;

Preserve the land from distress by fire and water, hail and tempest, plague, pestilence, and famine!

Let this earth be like a field which the Lord blesseth;

Give peace and salvation, O God! to thy land, and to all orders of men therein!

Hear us, gracious Lord and God!

They that go down to the sea in ships, they see thy wonders!

Bless and protect our brethren and sisters who travel by land or sea.

Care also for the necessities of the church;

Bless our diaconies;

Let all things be conducted among us in such a manner, that we provide things honest, not only before God, but also before men;

Let our commerce and trade be holy unto thee;

Bless the sweat of the brow, and the faith­fulness in handicraft business;

But let none entangle himself with the af­fairs of this life;

Nor let in any labor be perceived the after­taste of sin.

Hear us, gracious Lord and God!

[Page 100] O that we might always be ready, to show love to all men, and never forget to do good and to communicate;

O that we took pleasure in refreshing the hearts of the dejected,

And to relieve the needy might be our hearts' delight!

Thou lover of men!

Send help to all that are in distress or danger;

Set at liberty such who are unjustly im­prisoned;

Let all those who are imprisoned for the word of God ^*, live by the word, which kept thee in the desert;

Comfort all the weak-hearted and afflicted,

Be the support of the aged,

Make the bed of the Sick, and show that thou lovest them;

And when thou takest away men's breath, that they die, then thou surely wilt remember, that thou hast not died for our sins only, but for the sins of the whole world.

Now thou God over all, blessed for ever­more!

Have mercy on thy whole creation;

Be the Savior of all men;

[Page 101] For thou hast, by thyself, reconciled all things unto thyself, whether things on earth or things in heaven.

Hear us, gracious Lord and God!

Think on thy suff'rings, wounds, and cross,

And how by death thou savedst us;

Thou Savior of thy body!

Grant, that it may be seen in thy congre­gations, that thou art a God of order;

Walk in the midst of them with complacence,

Govern them all gently, and according to their measure; (Rom. xii. 3 Wisd. ix. II.)

Teach all of us to be subject to one another in love; (I Pet v. 5.)

Be the sanctification of every choir, through the maternal care of the Holy Ghost;

Bless and sanctify the married state;

Let our children be brought up in the nur­ture and admonition of thee^*;

The merit of thy unspotted youth render our boys and girls chaste;

Let the single brethren and single sisters care only for the things of the Lord, that they may be holy both in body and in spirit;

Be the joy and blessed hope of our widowers and widows.

[Page 102] Pour out thy Holy Spirit on all thy servants and handmaids.

Purify our souls in obeying the truth, through the spirit, unto unfeigned love of the brethren;

Hear us, gracious Lord and God!

Keep us in everlasting fellowship^* with the whole Church triumphant;

And let us once rest together in thy presence from all our labor!

Hear us, gracious Lord and God!

O thou Lamb of God, which takest away the sins of the world, Have mercy upon us!

O thou Lamb of God, which takest away the sins of the world, Own us to be thine!

O thou Lamb of God, which takest away the sins of the world, Leave thy peace with us!

^† Unto the Lamb, which was slain, and hath redeemed us out of all nations of the earth;

[Page 103] Unto the Lord, who purchased our souls for himself;

Unto that Friend, who loved us and washed us from sins in his own blood;

Who died for us once, that we might die unto sin;

Who rose for us, that we also might rise;

Who ascended for us into heaven, to pre­pare a place for us;

And to whom are subjected the angels, and powers, and dominions;

To him be glory at all times, in the church, which waiteth for him, and in that which is about him,

From everlasting to everlasting, Amen!

Little children, abide in him, that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

Liturgus:

The Lord bless thee and keep thee!

The Lord make his face shine upon thee, and be gracious unto thee!

The Lord lift up his countenance upon thee, and give thee peace!

Ch. In the name of Jesus, Amen.

[Page 104] To promote happiness and peace among the whole family of mankind, is a duty and plea­sure, too valuable to be neglected at any time.

The success which has attended the labours of the United Brethren among slaves and the natives of uncultivated regions deserves great applause. Their exertions ought to be assisted, and their proceedings and history more thor­oughly known. In fulfilment of part of this office, I subject the following extract from the work of a much valued member of the society of Friends (commonly called Quakers.)

The testimony of men who study peace, and at this time wish to join their wealth and in­fluence, in ameliorating the condition of the North American Indians, ought not to be lost. The manly remarks of that author in favour of the Moravians, are becoming the spirit of candor, and must tend to give greater energy to the future efforts of the good men of all de­nominations, in civilizing and spreading peace, industry and felicity, among those who have been too long the subjects of the wanton and barbarous outrages of men called christians.

The work from which this extract is taken, was printed in Philadelphia in 1784, and had great influence upon many worthy men, who united their wealth, in sending out farmers and tradesmen to instruct the Indians in useful arts. It is entitled "Some observations on the Indian natives of this continent."

"A disposition to misrepresent and blacken the Indians, in order to justify, or palliate the practice of unjust and cruel measures, towards [Page 105] them, has particularly appeared in the affecting case of those Indians▪ denominated Moravian Indians, settled on the Muskingum, a branch of the Ohio; who have, of late deeply suffered an account of what they thought the peaceable spirit of the Gospel required of them. A true representation of the state and disposition of those Indians, as well as an account of this deplorable transaction, drawn from the ac­count given by the survivors, appears necessa­ry as well to rescue those innocent sufferers from the odium which has been so unjustly cast upon them, as to prevent strangers, who may come amongst us, from forming such erroneous ideas of the Natives, as may have an influence upon the welfare of both them, and the White People."

"The first gathering of those Indians into a good degree of civil and religious order, was about 30 years ago, by means of one of them, named Papunhank. The place of their resi­dence at that time, was at Wihaloosing, on the Susquehanna, about 200 miles from Philadel­phia. In the conversation they had with some serious people, in a visit to that city, about the year 1756, at a time when the province was distressed by the Indian war, they appear­ed to have a feeling sense of that inward change of heart which the Gospel requires, and declar­ed their particular disapprobation of war, and fixed resolution to take no part therein; ap­prehending it to be displeasing to the Great Being, who, as one of them expressed it, ‘Did not make men to destroy men; but to love and [Page 106] assist each other.’ They held a conference with the governor, in which they informed him, ‘That they remembered the old friend­ship which subsisted between their forefathers and ours; that they were great lovers of peace, and had not taken any part in the war.’

"They delivered three white prisoners which they had recovered from the other In­dians. They desired that no strong drink should be given them, nor be sent to their town. The speaker, Papunhank, appeared serious, as under a sense of the Divine Presence, and concluded with a solemn prayer, with which the whole audience seemed much affected."

"About 13 years past, these Indians meet­ing with difficulty, from an increase of White Settlers near them, by which spirituous liquors were brought to their towns; they removed to the Muskingum, a branch of the Ohio. In their peregrination thither they were accom­panied by some of the Moravians, who have long resided with them, and by their careful attention, both to their civil and religious concerns, never leaving them, even in their times of greatest danger and difficulty, a near and steady connection between them took place."

"During the late troubles, these Indians adhering to the principles they had long pro­fessed, absolutely refused to take any part in the war, notwithstanding the threats and repeated abuses they received on that account from other tribes, particularly those parties [Page 107] which passed through their towns, in their way to our frontiers; whom they sometimes dissuad­ed from their hostile intentions, and prevailed upon to go back again; or warned the inhabi­tants of their danger. This humane conduct be­ing considered as obstructive to the hostile pro­ceedings of the Tribes at war, was at length made the pretence of carrying them off. Ac­cordingly, on the 4th of August, 1781, a string of Wampum was sent by the chief of the Wyondats, who resided at Sandusky, with a message, letting them know, he was coming with a number of warriors; but bidding them be not afraid, for he was their friend. In a few days after, 220 warriors arrived, when calling a council of the head men of the three Moravian towns, they acquainted them they were come to take them away; rendering it for a reason, ‘That they, and their Indians, were a great obstruction to them in their war-path.’ They returned them this an­swer: ‘That it was impossible for them to remove at that time, and leave their corn behind them, left they and their children should perish with hunger in the wilder­ness.’ To this the chief of the Wyondats, at first, seeemed to attend; but being instigated by some white men in their company, they persisted in their resolution; and after killing many of the cattle and hogs, ripping up their bedding, and committing many other outrages, on the 28th of August, and September, forced from their three towns, in all between 3 and 400 persons; who after a tedious journey in [Page 108] the wilderness, arrived at a branch of Sandus­ky creek, where the body of them were order­ed to remain. Some of their principal men were sent to Major Arent Schuyler De Peyster, the English commander at fort Detroit, who commended them, as a peaceable people, and exhorted them to remain such; but added, That many complaints had been made of them, that they had given intelligence to his enemies, &c. he had sent for them; but that his instruc­tions had been exceeded, in the ill treatment they had received; that however he would provide for them. Thus the matter rested till the spring 1782, when these Moravian Indians finding corn scarce and dear at San­dusky, desired liberty to return to their settle­ments, to fetch some of their corn, of which they had left above 200 acres standing; which when granted, many of them went, among whom were several widows with their chil­dren, some of whom had been subjected [...] such extreme want, as to eat the carcases of the dead cattle and horses."

"When the people at and about the Mo­nongahela, understood a number of Indians were at the Moravian towns, they gave out, that the intention of those people was, to fall up­on the back inhabitants, which ought to be pre­vented. Whereupon about 160 men got togeth­er, and swimming their horses over the Ohio, came suddenly upon the chief Moravian town. The first person who appeared, they shot at and wounded, when coming up to him, they found he was an half Indian, son to John Bull, [Page 109] one of the Moravians, by an Indian woman, to whom he is regularly married; they killed and scalped him, and proceeded to the town. The Moravian Indians, who were mostly in the fields pulling corn, did not run off, as many of them might, if they had been conscious of any offence; but came of their own accord, into the town, at the call of the White people, who at first, expressed friendship to them: but soon after, violently seized and bound them, when the Helpers,^* of whom there were five of the most respectable, in the company, and others exhorted the younger, to submission and patience; telling them, they thought their troubles in this world, would soon be at an end, and they would be with their Saviour. They then sung and prayed togeth­er, till they were led out, one after the other, and inhumanly slaughtered; first the men and then the women. Two boys, who made their escape, related these particulars. One of them lay in the heap of the dead, in a house, and was scalped; but recovering his senses, escaped: the other, who had hid himself un­der the floor, was an eye witness of this tragic scene and saw the blood of the slain running in a stream. These Indians before being bound, were so little apprehensive of being charged with guilt, that they informed the White People, that more of their brethren [Page 110] were at another town to which they accompa­nied them; who in like manner fell a sacrifice with them, to the barbarity of the Whites. The dead bodies were afterwards burnt with the houses. Before their death, they were also obliged to shew in what part of the woods they had concealed their effects, when the other Indians (as before mentioned) took them away."

"Those at the third town having some in­telligence of what passed, made their escape. One of the Helpers, who escaped relates, That in a conference they had with the other Helpers, when they considered what they should do in case of an attack, either from the Americans, or the Indians who had taken part with the English, some of whom charged them of having, through the intelligence they gave to the Virginians, been the occasion of the slaughter of their Brethren, at Goschaching; the result of their conference was, ‘Not to go away, nevertheless to leave each one to act according to the feeling of his own heart.’ He added, ‘that there was so much love amongst them, that he had never felt the like before.,’ This is a summary of this dreadful transaction, as it is given by the principal leader of those that remain."

The account as it stands in the Pennsylvania Gazette, of April 17th, 1782, after giving an account of the incursions of the Indians, adds, ‘That the people being greatly alarmed, and having received intelligence that the In­dian towns on the Muskingum, had not [Page 111] moved as they had been told—a num­ber of men properly provided, collected and rendezvoused on the Ohio, opposite the Min­go Bottom, with a design to surprize the above towns—160 men swam the river, and proceeded to the towns on the Muskingum, where the Indians had collected a large quantity of provisions to supply their war-parties. They arrived at the town in the night, undiscovered, attacked the Indians in their cabins, and so completely surprized them, that they killed and scalped upwards of 90, but a few making their escape, about 40 of which were warriors, the rest old women and children, About 80 horses fell into their hands, which they loaded with the plunder, the greatest part furs and skins; and returned to the Ohio without the loss of one man.’

"It is alleged, in vindication of this deli­berate massacre, that 40 of those Indians were warriors, preparing to attack our frontiers; but this assertion contradicts itself: for had it been the case, it is not likely they would have brought their wives, with the widows, and 34 children who were slain with them, or have suffered them with themselves, to be thus mur­dered, without making the least resistance, or hurt to their murderers."

"Soon after the death of these Indians, about 500 men, probably encouraged by this easy conquest, assembled at the old Mingos on the west side of the Ohio, and being equipped, on horseback, set [...]on for Sandusky, where the [Page 112] remaining part of the Moravian Indians re­sided, in order to destroy that settlement, and other Indian towns in those parts; but the Wyandots and other Indians, having some knowledge of their approach, met them near Sandusky, when an engagement ensued, in which some of the assailants were killed, and several taken prisoners, amongst whom was the commander col. Crawford, and his son-in-law. The colonel the Indians put to a cruel death, and killed the other with other prisoners."

"Doubtless the cruelty exercised on the col­onel and the death of the prisoners taken at Sandusky, was in a great measure, owing to the murder of the peaceable Moravian Indians, at which they expressed much displeasure."

"This grievous transaction appears in a yet more afflicting point of view, when it is con­sidered, that though many threats had been thrown out against those Indians, both by the English and Americans, ^* yet they took no [Page 113] step for their security, trusting in the care of Heaven, and the protection of the government, under which they had lived many years with due submission. But such is the corrupting nature of war, that it gradually hardens the heart, to a fearful degree of insensibility. Yet surely a time of rousing must come, when, if not given up to obduracy, equal to their delusion, the blood of these innocent people will be heavy upon all concerned in the shed­ding of it."

Printed accounts of the state of the missions of the United Brethren, are frequently sent among all branches of the Unity. Their de­sign and effect is to enlarge the bands of affec­tion, and preserve a general regard for the welfare of all. The following specimen of these accounts is printed with the desire to give the reader a better view, of the history and state of the Society, than is to be found in other parts of this book, without it.

Since my return from Nazareth, I have been asked for more particular accounts of the system and expence of education there.

To answer inquiries, I reprint from a print­ed bill presented by the minister of the society of United Brethren in Philadelphia.

"This is nearly the sum of the doctrine which hath been preached and taught in our churches for right Christian instruction and comfort of the consciences, and also for the reformation and furtherance of the faithful; for we would not willingly bring our own soul and conscience into the highest and greatest danger by an abuse of the divine name and word, or transmit down to our children and posterity any other doctrine, than what is agreeable to the pure word of God and Christ­ian truth."

Should candid enquirers wish to obtain fur­ther information with respect to the doctrines taught by the United Brethren, they will find their desire gratified, by reading Crantz's His­tory of the Unitas Fratrum, which appeared in English in the year 1780.

August Gottlieb Spangenberg composed "An exposition of Christian Doctrine, as taught in the Protestant Church of the United [Page 151] Brethren," which has been printed in Lon­don, and is now sold in the United States.

The first edition of that work was printed at Barby in Saxony. It has been translated and published in the Danish, Swedish, Dutch, and French languages.

Whatever errors or improprieties might have taken place at the renovation of this So­ciety, previous to the patronage of Count Zinzendorf or since, they appear sedulous to seek for the truth, and to promote faith and obedience.

He was a nobleman of elevated station and of an excellent education. His temper appears to be generous and enlarged; frank and un­reserved in his manners—he became acquainted with the most pious and learned men among the various denominations of Christians.

He commonly preached extempore in the strictest sense, from whence many of his works appeared as taken down by those to whom he spoke. Convinced of the danger that might arise from such publications not being correct, he examined and answered the answers of his antagonists. His design was to have reviewed his printed works, and to have put his name to such only as he had revised and corrected himself.—Death put a period to this labor on his part before he had completed his wishes.

But the Brethren disavow their receiving the writings of any man as their standard of doctrine. The bible they receive alone as the truth, and agree with the Augustan or Augs­burg confession, as being conformable with it.

[Page 152] Plain and scriptural truths in their clearest forms are presented to their children, and cat­echumens for their instruction and edification.

The following extract from a small work, or species of catechism, affords an idea of their mode of conveying knowledge. It is entitled, "A summary of the Doctrine of Je­sus Christ, to be used for the instruction of youth in the congregations of the United Brethren."

It is the same with the book shewn to me by the Inspector of the Female School in Bethlehem.

I have chosen that part which relates to the commandments of God and enforces the social duties.

An other work, or manual of instruction is printed yearly and circulated among all their congregations, It bears the title off "Daily Words and Doctrinal Texts of the Brethren's congregation.

In it are two texts taken from the Old and New Testament, and selected for every day, in the year. These are delivered out by the minister the evening preceding the day, to which they are assigned. Sometimes he makes a short comment upon them. They appear to be designed as the peculiar subjects of medita­tion or public discussion among all the mem­bers of the society, throughout their settle­ments, that unity in gaining knowledge, and reflecting upon divine themes, may pervade the whole, extend the desire after truth and strengthen the cords of affection among those who remain and obey the same words of eter­nal life.

[Page 167] These annual publications vary in the se­lection of the texts and the short comments, responses or ejaculations which follow them.

Certain times, called Memorial days for the choirs are observed.

These are,

Certain other Memorial days are observed in commemoration of distinguished events in their history, and discourses delivered accord­ingly upon them.

The whole system is well calculated to make mankind wiser and better; to ameliorate the condition of the untutored, and correct the devious: it softens the rugged temper, and expands the benevolent heart.