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OF THE 

BOHEMIAN ilND MOEAYIM BRETHEEN. 



4 

WITH ▲ 

TRANSLATION, NOTES, AND INTRODUCTION 

BT 

• B. SEIFFERTH, 

BISHOP OF THE BEVTBBBN*B CHCBCH. 



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1. 


IXTRODTICTTON 


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2. 


Eatio DisciPLiNJi Okdinisque Ecclestastici 






IN TJnitate Fratrdm Bohemorum 


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3, 


Tbai^slatiok of the forego rxa 


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4. 


Notes 


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5. 


Table of Contents 


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IKTItODUOTIO N 



It is an interesting fiu^> that thei^ existed in Bohemia 

and Mora^aa a reformed Christian Church, distinguished 
for the pforify of its &ith and worship, and for its scrip- 
tural constitution and discipline, in the century pre- 
vious to the commencement of the Beformation, and 
sixty years before Luther began his work. It was 
formed among the more spiritually minded of the fol- 
lowers of Huss, after the subsidence of those intestine 
commotions which were consequent on the death of that 
faithful martyr of Christ. These men felt in conscience 
bound to withdraw from the Calixtines, who, with the 
exception of giving the cup to the laity in the Com- 
munion, retained the nnscriptural dogmas and usages 
of the Papabchurch. Having obtained permission from. 
Podiebrad, the Eegent, they retired in the year 1457 
to the Barony of lititz, situated in the north-east of 
Bohemia. Here they were served in the word and 
sacraments by ministers who had seceded from the 
Calixtines or &om the Papists. Their numbers were 
soon increased by the addition of persKjns from the 
neighbourhood and from other parts of the country, who 
wore like-minded with themselves. At an early period 
of this association it assumed the name of " Unitas 
Pratmm,*^ or Unify of the Brethren; rules were laid 
down for its regulation, and elders were chosen to pre-> 

B 



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INTRODUCTION 



side over il ; and, as congrcgatious iu couuexion with 
it were formed in other places, Bynods, consistiiig of 
the elders^ ministers, nobles^ and representatives of 
the people, were held from time to time. And thus, 
before the adoption of that measure, which was to give 
them a distinct existence as a cbiu ch, they had already 
declared their adherence to those doctrines of the 
Christian faith, which they maintained to the last;, and 
had laid the foundation of that church constitution 
which is unfolded at large in the following Treatise. 

It was in the year 1467, ten years after their secession 
from the GalixtineB, and after they had in vain inquired 
for a church holding the faith in its purity, with which 
they could unite, that the resolution was solemnly taken 
by them in Synod assembled, to seek episcopal ordina- 
tion from a congregation of the Waldenses at that time 
situated in the neighbonring country of Austria. For 
this purpose three of their iminbcr were deputed to 
visit the Waldenses, who welcomed them as brethren, 
and willingly acceded to their request.* The episcopal 
elemont, wliicli was now introduced, led to a modiUcation 
of their church constitution. The Bishops had seats 
in the governing Council (in which the senior Bishop 
always presided), while the office of ordaining to the 
different degrees of the ministry was of course dis- 

* CamerariiM, IBstorica Narratio, pp. 103, 104. Comenius, Historia 
Fratrum Bohemorum, § 61. Wengicrsky, Historia Ecclesianiin Sla- 
Tonicanun, lib. L c. 8. Also Gindely 's Geschichfee der Bdhmiachen Briider» 
vol. i. p. 37. 




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INTRODUCTION. 3 

charged solely by them. The whole organization pre- 
sented a combination of presbyterian and episcopal 

^government. The executive power was lodged in a 
Boards consisting of bishops and presbyters^ while 
the ultimate authority lay in tlio Synods, which were 
statedly convened.* 

That the system described in the account which we 
now repubUsh must have been gradually developed, 
according as circamstances required, may naturally be 
supposed. Yet in all its main features it existed at an 
early period. Before the close of the fifteenth century 
it liad assumed in its outline that definite form wliicli 
is delineated in the Eatio/^ although^ in regard to the 
minor arrangements, alterations were subsequently in- 
troduced. Gindely, a lioman Catholic historian, fixes 
the period of this permanent settlement at A. d. 1496- 
1500.t 

When the Brethren sent their several deputations to 

Luther, it was this that especially struck with astonish - 

* Comeniiis remarks, with reference to the adaptability of tlic consti- 
tution of the BicLlireii's Chiircli to ditferent forms of political govern- 
ment: ** It suits a monarchy, l^(M■;n^^c it has a bishop; an aristocracy, 
because it has a senate; and a democracy, because it has a synod. Ileiicc 
Calvin ami nm er, who both hig^hly approved of the order of the Brethren, 
when invited to diverse places for the reformation of churches, so applied 
it severally as suited the political gov( mmcnt. Calvin instituted pres- 
bytery in the republic of Geneva, mn\ liuoer left the episcopate in the 
kingdom of England. Whether they acted rightly in thus separating the 
things which work better in union, is shown by the strifes which have 
thence arisen, and which have %vith so much iigiirybeen agitated among 
brethren.**-i-De Bono Unitatis, § 8. 

t Gescbishte der Bohmischeu Briider, tod Anton Qindeljt v^tl*!* P* 80. 

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INTRODUCTION. 



ment the great Reformer, ''These Brethren/' said 
he^ '' do not surpass ns in purity' of doctrine, but they 

far excel us in the regalar discipline by which tliey 
blsBsedly govem their churches; and in this matter 
tiiey haye the greater praise, which it behoves ns to 
yield to them for the glory of God, and for the sake of 
tmth/'* 

The outlines of this system may be found m tiiuso 
'' Confessions of Faith,'' which, on several occasions, 
the Brethren presented to tiieir Rulers^ or other men 
of authority, for the purpose of romoving prejudices 
and warding off persecution. In the Confession ad- 
dressed to King Wladislaw, a. d. 1504, and the two 
Letters in answer to the charges of a certain Doctor 
Angastine, in 1508, traces of their church regulations 
are met with.t But they are, of course, brought out 
with much more prominence in those documents which 
were intended for a friendly eye. When the Keformation 
began to shine on northern Germany, and some of the 
neighbouring lands, the Brethren found among the 
newly awakened minds, men who could sympathise 
with them in spiritual matters, and who felt an interest 
in becoming acquainted with the regulations as well as 
with the doctrine of their church. Their Apologia, 
which was presented in the year 1538 to the Protestant 

* LasitiiiB» Oe EccIeBastic& DiadpliiiA, etc. Fratmm Bohemornm. 

t These doenments leem to have been fint printed in a fi>Uo volnme 
entitled Eaadcnlns Benun Expetendamm et Fngiendaninu" A.D. 
1535, Golonls. 



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INTBODUCTION. 5 

nobleman George^ Margrave of Brandenburg^ andwliich 

was afterwards published with a Preface by Luther, 
gives an account of aU these matters in foU accordance 
with that which is presented to us in the " Eatio." It 
may be taken for granted, that a system so complete, and 
which had been so long in operation, would at an early 
period be found described in written documents. And 
8o^ besides the references at less or greater length made 
to it in the " Confessions^' of the Brethren, already 
adverted to, we have in the printed volume of the work 
by Lasitius, a minute account quite in correspondence 
with the one before ;Us; and which was drawn np by 
him about the middle of the sixteenth century.* 

Lasitius, a Polish noble, and a member of the In- 
formed Ghnrch, derived his knowledge of these matters 
from the Brethren themselves, some of ivhose written 
documents he was permitted to consult. In addition 
to this, we liavo the testimony of Wengiersky, in his 

History of the Sclavonic Churches,^^t that at the 
Synod of Cosminec, A. D. 1555, in Lesser Poland, 
which consisted of representatives of the Lutherans 
and Beformed, as well as of the Brethren, the latter 
laid before the Synod their Confession with the Apology 
and the ^'Batio Ordinis et Disciplinas EcdesiasticaB,'^ 

* Oe Ecdesiasticik DisdpluiA Moribnaqne et Instiftntis Stetntm Boiie* 
momm Memorabilia. 

t Systema HiBtorico-cbrondogicnm opeiftJLdriani Bci^eDYolscii. A.D. 
1652, p. 77. The Anthoi^s name was Weogiereky, which is giyen in the 
2nd edition. 



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that IS, the Account of their Cliurch Order and Dis- 
cipline/' 

lu the Preface to the " Ratio/' now reprinted, will 
be found a notice of the circomstanceB which gave 
occasion to its l>eing laid before the States General of 
Bohemia. The object of the ruling power was, to unite 
the sereral religious communities, holding Protestant 
upmious, under one Board of general siiperintendeuce. 
It may be necessary here to explain, that the powerful 
Galixtine party, which was originally bitterly opposed 
to the Brethren, and had instigated or seconded the 
persecutions that were directed against them, had been- 
happily influenced by the reformation in Saxony. Many 
of them renounced the Gompactata or Articles agreed 
on at the Council of Baslc^ culled themselves " Evan- 
geUcals^' (the designation of the Lutherans), and in 
short adopted the Protestant faith. Stransky, one of 
themselves, informs us that this conduct was laid hold 
of by the Boman Catholics, who pleaded that they had 
thereby forfeited their claim to tohutitiou ; so that, in 
1568, King Maximilian was induced to issue an edict 
against them. In 1575 Maximilian came to Prague, 
and held a Convention of the States General^ when 
the leaders of the Reformed faith complained of the 
treatment to which they were subjected, and requested 
permission, in order that they might free themselves 
from the charge of heresy, to present to the King 
theii' Confession of Faith. This the Xing declined, 
alleging that there were several sects among the Pro- 



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testants^ and he should like to see them join in one 

Confession. This was the occasion of bringiu<^ fully 
about that good understanding between the Cabxtines 
and the Brethren^ towards which some steps in advance 
had akeady been made. " They mutually recognized 
each other aa brethren^ and of the household of faith, 
and unitedly sought and obtained of the King, the 
pablication and confirmation of the Confession they 
liad recently drawn up. Peace and liberty were granted 
by the royal word to all who held to that Confession/'* 
The request for permission to constitute an ecclesias- 
tical consistory, and to establish a college, the King 
pat off to another time, giving, however, a solemn 
promise, that it should be attended to, citLur by himself 
or by his son Rudolph, whom he had already designated 
his saccessor.t Marimilian died the following year, and 
although Rudolph partook of the liberal spirit of his 
&ther,t upwards of thirty years elapsed before the per- 
mission was granted. The cause ol this delay is to be 
traced to the inflnencdof the Romish party, and especially 
to the intrigues of the J esuits, who even induced the King 
to renew the edict of Wladislaw against the Brethren as 
Pioards ; and subsequently, when he was about to make 
the rec^uired concessions to the other Protestants, led him 

* Rcspublica Bohemi^e, a M. Faolo Straxwky deacripta» c. 6. § 9, 
t Comenii Historia, § 1 18. 

^ Mi^^rtmiiiMi was wont to Baj that those who attempt to rule men^s 
coiuciflDces, aeemed to him to invade the throne of God*** Oomenii 
Hifltoria Ferseeatumum» c. 39* 



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to propose^ that the Brethren should be excluded from 
the privilege.* This attempted injustice was, however^ 
successfully resisted by the States- General, and on 
July llth» 1609, Lefcters Patent were issued by the 
King, grunting tlie free exercise of their religion to 
aU who receive the saxsrament in both kinds, that is, 
the Evangelicals and those who adopt the Bohemian 
Confession of faith, and conceding to them the Lower 
" Consistoryt at Prague for superintend^ce of their 
united churches, in conformity with their own 
principles, and without any interference by the Arch- 
bishop of Prague and moreover, restoring to them 
the direction of the University of Prague. The King 
declares that this decree shall be binding on all his 
successors, and that all former laws or edicts in opposi- 
tion thereto shall be null and void.^ The States, who 
were entrusted with authority to carry out the privileges 
thus conceded, at once set themselves to the task. In 
constituting the Consistory they resolved that it should 
consist of twelve members, of whom three should be 
ministers of the GalixtineSy or Hussites, three of the 
Brethren^ and the same number of the other Protestants, 
together with three professors of the University. To 
this Board was committed the general superintendence 
of the ecclesiastical aiiairs of the entire kingdom, 

Chronolopjische Geschichtc Bohmens vou Fruuz Pubitschka (a 
Romish priest). VI Ilicil, III Ixuia, p. 338. 

f So-called, because it was situated in the lower part of the city. 

X The decree is given at length by the Jesuit Balbiuus in his 

ilisceliaaea llistorica Re^jni Bohcjuiaj," vol. i. p. 120. 

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exclusive of what pertained to the Romish Church.* 

One main object which tliey had in view was, to 
bring about unity of spirit and action among the 
ditiurent bodies whom they represented ; imiibrmity, 
however apparently desirable, was not considered to be 
attainable^ at least for the present. Meanwhile, tlio 
Brethxen claimed permission to retain their own church 
discipline and government, and being required to give a 
precise account of it^ the statement which is coutamed 
in the following Treatise was presented. This being 
accepted, the prayer of the Brethren was granted, and 
it was agreed that their senior Bishop should hold the 
next place to the Administrator, or President of tlio 
Consistory, so long as this diversity should continue.f 
Such is the history of the little work now reprinted, 
containing an account of the ecclesiastical order and 
discipline of the Ancient Church of the Bohemian and 
Moravian Brethren. It is difficult to conceive how any 
statement of this nature could be presented to us with 
a stronger guarantee for its authenticity and truthftd- 
ness. 

With regard to the church system which is here 

unfolded^ few thoughtful Christians, it is presumed, 
will withhold their admiration of it, whatever hesitation 

they may entertain as to the expediency of some oi' its 

* Oomeniiis, HiiiCoTiay § 1S2. 

t Ibid. The Articles drawn ap fbr die direction of the Ck>iM]Stoi7 aie 
foand in the *'Befomiation and Anti-reformation in Boheniiai" toI. i* 
p. 197, &c. 



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parts^ except under peculiar circamstances. There is 

evident throughout a simple adaptation to the arraii<;^e- 
ments of the early churchi as they are discernible iu 
the New Testament and in the post-apostolic period,* 
Experience proved that this system was well suited to 
the pcc>ple amongst whom it was in operation^ and to 
the state of things which then existed. It \vas greatly 
conducive to the end which all church rules and institu- 
tions slioLild have iii view — tlie promotion of holiness, 
the building up of believers in faith and charity and. 
good works.f 

The character of the Brethren in a moral ^jand 
religious point of view bore witness to its excellence. 
Even their enemies at times made this concession. 
One Lielensten, a Dominican^ who wrote against 

* Wifh regard to ktuMm insHtuihntf they openlj avowed tiie principle 
on which they acted. * When we find them nseful, or not hnitftil, and 

not contrary to the word of God, we willingly conform to them ; as 
sacred feasts and fasts, and otLur things of that kind ; so that we may 
avoid giving offence, and study peace with all men." — Ad Doctoremi 
Augustinum, a.d. 1508. 

f Comenius relates, that in one of the priiici])al cities of Germany he 
was in conversation with the head cler{i:3'man of the chnrch, when the - 
laftc! sai 1, " that he had long wislied to know whether alittle book which 
he hail oiu e read, entitled ' Katio Disciplinae, Sec./ contained a'tme 
account of that church, or raerclj the idea how a chnrch should be 
constituted I inquired why he doubted the fact ? " Because," said 
he, " I cannot imagine that thexe now existB snch a church in the world." 
I answered, that it was a history, not a fiction ; that they were actual 
regulations. "Happy men** exclaimed he, "who had both the keys 1 
We have lost one. Although stewards in the house of God, we are 
compelled to leave everything open, to lock noUiing u^, and so have to 
give what is holy nnto dogs, and to cast pearls before swine." 



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them about the middle of the 16th century^ after 

ndducing various charges, ingeiiuously says : " I grant 
that in regard to morals and life they are good, in 
speech truthful, and in brotherly love of one mind/'* 
A Eomish writer of later date, the Jesuit Balbinus, 
remarks : Many of them had the sacred Scri})tures off 
by heart, and all were wont to boast that they were well 
acqoainted with their meaning.'^t And the historian 
Pubitsclika_, a Romish priest, when endeavouring to 
account for the continued existence, and even increase 
of the Brethren, notwithstanding the edict of Wladislaw 
for their extirpation, ascribes it to the protection of some 
of the noblesy ^^whom they had won over by their 
*^ apparently innocent conduct, by the love of righteous- 
ness which they expressed, by their alleged innocence 
''and true faith, which they grounded precisely on the 
Gospel/'J 

Camerarius^ a learned Reformer, and an intimate 

friend of Melancthon's, whose life he wrote, drew up a 
brief history of the Brethren about the year 1570, 
towards the conclusion of which he gives his estimate of 
then* character. Among the rest, he says : " Certainly 
" they who will give their mind to the subject and 
confess the truth, will not be able to deny that the 
church of Christ among them (the Brethren) is main- 

* Cnmerarii Ilistorica Nurratio, p. 98. 

f Miscellanea Historia Kcgui liohemisc, Piap^, 1679, vol, iv. p. 229. 

I Franz Puhitschka's Cbronolop-lsrlie Gescliiclitc Buhmcns, VI Thcil, 
Ilu i I^and, p. 276. See also Usher Dc Christianorum Succc^siune et 
btatu," c, 6, § 15. 



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taiued, administered, and conducted not only iu truth 
''and reality, but also visibly, bo that those who find 
" fault with iliem scarcely seem able to avoid the 

^'suspicion of envy and calamuy No 

'' ambition will be fonnd among them, no aiming at 
superiority. There is no quarrelling or altercation, 
no malevolence, perseontion, or strife against others. 
, . . . There are no traces apparent of avarice, 
cupidify, lust. They make no gains either by. usury 
or by taking advantage of another person. There is 
among all an entire and striking atiectiou of sincere 
charity to all. There is no plaoe for idleness and 
slothful inactivity. They render whatsoever services 
they can, and to whomsoever. They permit no 
"discord to arise in their Union, but at onco put it 
down. Injuries and violence mliicted on themselves 
they sustain with fortitude ; nor are any indications 
of anger or indignation given by them, either in the 
"way of resistance or self-vindication.'^* 

Ill til at remarkable era ot' the universal church's 
history^ the Eeformation, when the conviction of Gospel 
truth spread with unparalleled rapidity, and men of 
God eminent for their learning and intellectual power 
appeared in various countries, as though prepared and 
called forth for the crisis, — it was to be expected that 
the spectacle of a reformed church ah'eady in existence 
would speedily attract their attention. And such was 



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* Camcrarii Hist. Narratio, p. H2. 



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the Not only the Reformers of Saxony, with 

Lather (already mentioned) at their head, but those of 
Switzerland came in oontactwith the BretihTen, eagerly 
sought inlbrmation regarding their church, and in one 
way or another expressed their opinioDS of it* Hence 
we have the testimonies of Luther and Melaiicthon, of 
Bucer, Calvin, Capito, Musculus, Beza, Peter Martyr, 
Peter Eaul Yergerias, Ursinns, Ghr3rtaeas and others, 
ail concurring in the same judgment. Such a com- 
bination of testimonies, spontaneoosly rendered by 
the distinguished men of all parties is, of itsulf, 
sufficiently striking, and cannot but give a deep im- 
pression of interest and importance to the fact on 
which it bears. From these various testimonies we can 
do no more than select a few eztFacts.* 

Luther writes to the Brethren in 1523 : ''Although 
'^you are aware that you are regarded as the worst of 
heretics^ I bear witness that in the Gospel you aro far 
before any that I am acquainted with* I know that 
by making this avowal I shall gain myself ill-will, 
but to that, thank God, I am now accustomed/' t 
The Confessio and Apologia of the Brethren 
were pubhshed at Wittemberg in 1532 under the eye of 
Luther, who wrote a commendatory Preface. In that 
Preface he says, among other things : " I have found 

^ Thoie tevtamoiiiai will be fonnd at Uuge In one or anotiher of the 
ftUowing worke : Camenuriiia, pp. S78-2S1* Lasitias, pp. 154-173. 
ComeninB» Hiatofia, pasdm, ''ConfeBsio Hdei" of tbe Bnfihrnu 
Yitebeigia^ a.d. 1573. 

t Quoted by Laaitias (p. 156) ftom Liitberi Opera, Tom. ii 



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among them (tihe Brethren) one great wonder 

" (miraculum), almost unheard of in the liomiah 
''Church, namely, that laying aside the dootrm^s of 
'* men, they meditate according to thoir power day and 

night in the law of God, and that they are skilled 
" and ready in the Scriptures, whereas the very Doctors 
'' themselves among the Papists utterly neglect the 
''Scriptores while boasting of a title deriTcd from 
''them/' At a subsequent period he declared that^ 
" since the times of the Apostles no Christians have 
" appeared, whose chnrch has approached tnore nearly 

to the apostolic doctrine and rites than that of the 
" Bohemian Brethren/'* 

Bucer, in his reply to Latomus, remarks : That is 
"certainly the best method (viz. of church reform) 
"which is observed by the Brethren called Picards, 
" who alone of aU Christendom have, with purity of 
" doctrine, also retained the discipline of Christ/'f 

Calvin, in a letter ad Bohemum, wiites : I heartily 
" congratulate your churches^ on which the Lord hath 
'^ conferred so many excellent giffcs in addition to pm-ity 
" of doctrine. For it is no slight blessing that they 
" have snch pastors to govern and direct them ; ibat 
" they are so distmguished for good morals and order ; 
" that they are formed on so excellent a plan, and are 
"fm*nished with so commendable a discipline, which 
" may be justly called the only bond for maintaining 

• Comenius, Ilistoria, § 82. 

f P. 106 of Appendix to the edition of the Eatio»" a.d. 1653. 



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INTRODUCTION. 15 

obedience. We, to our grief, know its value by the 
want of it^ and strive for it in vain/^* Hieronymns 
Zanchius thus writes to his friend Cratoif "The 
" Brethren in their work of reformation seem to have 
aimed, not as many do, to throw down and tear np 
from their very foundation all that is found in the 
Romish Ghnroh, but to construct their churches after 
the true and apostolic, and therefore salutary rule of 
" piety, rejecting what is bad, correcting what is faulty, 
and retaining that which is good : which is the true 
" and legitimate way of reforming churches. Would 
that we had all done the same, after the example of 
these worthy Brethren ! We should then have 
among ns more piefy, peace, harmony, and charity 
(by which God is glorified and the kingdom of Christ 
promoted), and we should discern more of these 
excellencies in others.'^ X Lasitius, before mentioned, 
having made himself personally acquamted with the 
congregations of ihe Brethren in Bohemia, drew up an 
account of them, and sent it to Theodore Beza in the 
year 1570. . In returning the MS. Beza writes : There 
are many things in your narrative wliicli I greatly 
admire* Would that there were any hopes of their 
being introduced into our own churches ! Some 
things, however, seem to me not suitable for imitation. 



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• This letter was written while Calvin was residing in Strasburg 
"The quotation is from Coiuenins, ITistoria, § 80. 
t Crato was physician to the Emperor Maximilian, 
X Lasitias, De Ecclesiastica Discipliua, &c. p. 164. 



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aa being rather adapted to pecnliar times and circum- 

Our object in giving the preceding details has been 
to prepare the reader for an intelligent pemsal of the 
followmg work. We have explained its origin aad 
purpose^ and shown from the testimony of eminent and 
unbiassed contemporaries the nature and the operation 
of the system which it onfolds. 

It now only remains for us to notice the subsequent 
history of this little work as a printed book, and to 
state the reasons wfaicli have induced tbe Editor to 
undertake the present edition. 

We are informed by the original Pre£sce that at the 
Synod held at Zerawich in Moravia, in 1616, this 
account was carefully revised, and being approved of 
by all the members of the Synod, was confirmed by 
the signature of the Seniors and Conseniors present 
from Bohemia, Moravia, and Poland. Four years 
subsequent to this the lierce pcrsecutiuii of Ferdinand II. 
began, whicb eifqcted the complete elimination of the 
Brethren's Ghnrch from the two formeir conntries. 
Many refugees found an asyhim in Poland^ where a 
branch of the cburch abeady existed. By^ these a 

* Appendix to Ratio Disciplinae, &c, a.d. 1633, p. 109. The testimony 
of Paul Vergcrius, who had been Bishop of Capo d'lstria and Papal 
Legate in Germany, is very striking, but too lon^ to uJlow of inset Uun 
here. It is found in his preface to the Brethren' < Confession, printed at 
Zurich, A.D. 1556, and in his letters quoted by Coiueuius (Hist. § 95-97). 
He was on the point of entering the Brethren's Church when he vas 
removed by death. 



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Synod was held at Lissa in 1632^ in which it was 

resolved that a Latin translation of the Ratio Dis- 
'^ciplinaB^ &cJ' should be printed. This took place 
tiie foUowincj' year at Lissa, with a preface in the naiiie 
of the Seniors and Ministers of the Unity. 

In the year 1660 thework was reprinted at Amsterdam 
by Comenius, the sole surviving Bishop of the Bohemo- 
Morayian branch. In order to render the subject more 
intelligible^ he prefixed to it a brief history of the 
Brethren's Church, and subjoined an address to the 
Church of England, which was then being re-established, 
on the excellence of the ecclesiastical order therein set 
forth, presenting it as a legacy from his own extinct 
Church. He also added " Annotations/' or notes to the 
work. Athird edition^comprising also the other portions 
of Comenius's volume, was published at Halle, in 1702, 
by Dr. Buddeus, who pre£Ebced it with an interesting 
dissertation on the importance of church discipline, 
and the excellence of that of the Brethren, recom- 
mending the Lutherans, among whom the want of it 
was so greatly felt, seriously to consider if some parts 
of this system might not be advantageously adopted 
among themselves. With this view, ho says, he 
had been induced to reprint a book which exhibits 
so clear an image of the holy discipline of the Bohemian 
Brethren, regarding it as a matter of duty, nay, of 
necessity at that time, to draw it forth from the 
obscurity in which it lay hidden.* 

* P. 80 of Fkrefiice, '* Dillgenter ergo coiuideraDiiB hanc pulcherrimn 
Ecdesi» imaginem," &c. 

.0 



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INTRODUCTION. 



The present Editor may repeat the concluding 
aentiment just quoted as expressing his motive for 
undertaking thi9 eMtum» Upwards of a century and a 
half has elapsed since the former was given to the 
world. The book has become very scarce^ and is so 
little known, that in an age when the subject of church 
regulation and government is one of much inquiry and 
discussion, even writers who have professed t<y treat on 
the Ancient Brethren seem to have been unacquainted 
with it* A reprint, therefore, seemed desirable. This 
is accompanied with a translation ; for these are not 
the days wherein the learned alone are to be addressed 
on such matters, nor is the value or interest of the work 
confined to them. It is believed that there are many 
thoughtful minds which may derive useful instruction 
from the study of a system that, under the Divine 
blessing, was attended in its practical working with 
such excellent i*esults. 

If we bear in mind also the spirit of Christian 
charity which ever distinguished the Brethren, the 
perusal of this account of their church constitution may 
teach us, that the most enlarged love for our fellow 
Christians is perfectly compatible with a decided pre- 
dilection for that part of Christ's fold on earth, in which 
His Providence has placed us, and His grace has blessed 
us. It may lead us to consider whether the diversity 
that obtains among the different sections of Protestant 
Christendom be inconsistent with oneness of spirit and i 
unity of action ; and if not^ to look forward in our j 

I 

i 



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X 



INTRODUCTION. 19 

prayers and our efforts to the time, when, notwith- 
standing the variety which will still exist in the different 
parts, all shall form one combined and beautiful whole. 
That the Brethren yearned for communion with kindred 
spirits, their entire history bears witness. From Borne, 
indeed, they stood aloof. They regarded her as an* 
apostate churchy the great realization of the predicted 
Antichrist, and they bore an unwavering testimony 
against lier at the risk, and often at the cost, of all that 
man holds dear on earth.^ But they looked eagerly 
around for fellow Christians who were guided by the 
word of truth. Hence, in tiie midst of that palpable 
darkness which oyerhung the world at the close of the 
15th century, they once and again sent out their mes- 
sengers, as . Noah his dove, to ascertain the state of 
things, and see if a truly Christian people with whoni 
they might unite could anywhere be found.t But the 
search was finiitless ; and the Brethren saw that nothing 
remained for them but to raise their sighs to God on 
behalf of His people, and with constancy and patience 
endure their own trials. J Yet, at a Synod, hold in the 
year 1486, they adopted the resolution, that if God 
should anywhere raise up pious teachers and refor- 
mers of the church, they would join them/'i| Their 

* Mr. Elliott considers the Bolieinian Brethren as raising the last 
testimony aj^ainst llome previous to the death of the w itnesses. I/ai'cc 
Apcealypticee. 

f Camerarius, pp. ll'J, 120 ; Uonicaius, IIi:$toriu, § 66. 
J Couicnius, Uist. § OS. 
11 Ibid. $ 67. 

c 2 



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IMTBODUOTIOK. 



joy was great when the lieformation began in Germany. 
They watched its progress with intense interest. This 
is that/' said they, which onr fathers foretold, but 
saw not. To us, their descendants, and to many of 
Christ's &ithftd people, it is given to rejoice therein 
" to the glory of God.''* The Brethren soon entered 
into a cordial interconrse with Lather and the other 
Reformers, and wore ready to profit by tlieir advice 
as well as to impart connsel, the result of their own 
experience. That they did not come into closer union 
vrith the churches of the Heformation was owing to 
the fact, that the Brethren considered them materially 
defective in point of order and discipline.f Subse- 
quently, when union with other bodies of Christians 
was practicable, as in J^olaud, and again^ as we kave 
seen, in Bohemia, in the reign of Rudolph II., they 
willingly associated with them^ at the same time retain- 
ing their church constitution.:]: This catholic spirit oi the 

* The Apologia. See Lydii WaldeDsia, p. 280. 

t The Brethren were jealoufl of anj connexioii which tended to rehut 
their diidpline. And tnily/* says Jablonsky, " if we Gonsider the con- 
stitution of the Bohemian Church and its transaetioBS with Lather and 
other Beformers, it will be evident that the real cause why those good 
men were unwilling fully to unite and form one body either with tfaoae 
of the Augsburg or those of the Helvetic Confession was, that in these 
churches refonned from Popery, they thought there was too laz a dis- 
cipline, and that more attention was given to sclance than to conscience 
and serious piety."— Historia Consensus Sendomhiensis, § 10. See also 
Lasitius, p. '214. 

X This spirit was acknowleclp^ed and cordially responded to by the 
gentle Melancthon, whose letter addressed, a. d, 1535, to the Brethren, 
is well deserving of attention. It is given in Camerarius's volume, p. 277« 



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INTRODUCTION. , 21 

old Brethren's Church> breathes in the writings of its 

latest representatives. Comeuius, in liis Do Bono 
Unitatis^^' § 11^ stating his reason for setting forth its 
history and order^ remarks : — I seek no adyantage 
for my Church, which is now no more ; nor for myself, 
who am just entering the tomb : but for thee, O Catholic 
Church, the common mother ; whom I so love and re- 
verence, that I should desire thy profit in whatever 
^vay. Aloof from all party bpirit or strit'e^ I was born, 
have lived, and die, adhering to Christ alone, along with 
those whom He had given to me as guides^ or to whom 
Me had given me in that capacity* 0 that all who call 
on the luone of Christ were persuaded to be of the 
same mind, namely to take Christ and Christ alone as 
their Leader, ignoring other leaders whosoever they 
may be, and, while having sukly iu view salvation and 
eternal hfe, to dismiss all trifles, contentions about 
primacy^ precedency, titleB,revenues, as worldly rubbish, 
altogether out of place/^ 

Dr. Jablonsky, who had been attacked in an ano- 
nymous w riting on account of his advocacy of Christian 
union in his History of the Consensus of Sendomir, 
says in his reply, that as a youth he had been educated 
among the Bohemian Brethren, where honourable men- 
tion was made of Luther by pious men, many of them 
venerable for an honoured old age. They regretted that 
the good understanding with him had been broken off 
by his successors, and lamented the dissensions that 
subsisted. He remembered a remark in a book by one 



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22 



INTRODUCTION. 



of the Brethren^ that the doctriDe might be reconciled, 

if the doctors could and he had heard one of tlieir 
distinguished men declare :7-'^If these two Confessions^ 
the Angnstan and the Bohemian^ shoiild meet in free air^ 
they would join and embrace like affectionate sisters ; but 
herebelow on earth, where they lodge among menswayed 
by their prejudices and feehngs, they ai'e reluctantly 
compelled to engage in civil war.''* 

With regard to the translation of the Ratio'* here 
given, the Editor begs to state, that his aim has been 
to make it as literal as was consistent with the idiom 
of our language, being of opinion that in a documeut 
of this nature accuracy is the first requisite. The 
Notes, which are added with a view to give information 
on various points adverted to in the work itselt^ are 
partly selected from the Annotations'' of Comenius, 
and partly derived from other sources. f 

* EpUtola Apokgeticft, p* 7. 

t Koppen, Lathenm clefgyman at BSenowitz, who pablished his Ger- 
man translation of the **Batio,'* in 1844, cloeeB his Frefiioe to it with 
tlicse words: — *'ln conclnnon, it need scarcely be remarked, that the 

Renewed Brethren's Church still retains essentially this church order. 
** Perhaps thehr choir arrangements are peculiar and new; but that 
** which is specially so, is that Missionary activity so richly blessed by 

the Lord of the Chnrch, by which she puts to ihamefar richer cfanrch 
" commtmities." 



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RATIO DISCIPLINiE 

OBDINISQUE ECCLESIASTICI 

IK 

UNITATE FRATRUM BOIIEMORUM. 



(UT TTPI8 XZSCBIPTA FVIT LESKiEl, HDCXXZU.) 



9 



* 



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PilJiFATIO. 



GoKSTAT ex historiis^ pie lector^ gentem Bohemam 
poBtqiiam loannis Hussi et Hieronyim PragenBis 
ministerio EvB.iigelii luce feliciter ftdsset coUnsiarata, 
novis tameu Satanae fraudibus ad apostaticsB sedis 
obedientiam^ calice solo^ cum aliis quibusdam panels 
sibi reservatiSy rorsum pellectam fiuBse ; in Basiliensi 
nimirum Concilio, anno 1433, unica Taborieusium urbe 
acoeusum lumen sub modium recondi dolente, perque 
multos annos resistente, et doctannse puritatem^ suam- 
que in fide constantiam gladio defendente : donee et 
ipsi partim dolo circumveuti^ partim yi oppressi 
foenmt. Quicquid ergo piarum adhuc supererat Hussi 
reliquiarum, divino inflammati zelo denuo resump- 
seruut ammoSf et a Calixtinis illis pseudo-Hussitis 
seceBsione facta^ anno 14&7, peculiares coetus multis 
in locis, sola divina ope fulti^ feliciter erexernnt: 
quemadmodum et Consistorium peculiare. Paulo euim 
ante ilia temporaj^ Waldensium e Gallia pulsorum pars 
in vicina Austria, cum uno et altero Episcopo suo, 
consederant : ad quos legatione facta nostri ilU pro- 
positum totum «detegunt^ consiliumque tandem et 
Christianam coalitionem expetunt. Gollaudant illi 
propositum, suadentque si coetus illi puram amplec- 
tentium £vange]ii doctrinam a dissipatione prsB- 
servari debeant^ yidendum esse ne pastores fidi 
deficiant. 

Non expectandum igitur^ dum UomamsQ ordinationis 



26 



PBiEFATlO. 



aliqui veritatiB amore ad illos transeant^ seque illis 

])5istore« dent : sed ordiiiandos esse dorni, pro neces- 
sitate. Cumque dicti Waideuses^ legitimos se habere 
EpiBCopos, legitimamque at non interraptomj ab 
A])ostolis usque, successionem aflfirmarent, crearunt 
tres e nostrorum miuistris, ritu solcmiii, Episcopos, 
illisque miniBtros ordinandi contnlerant potestatem. 
Sed qui in odium tracto ab anticbristiano abosn 
Episcopomm nomine Seniorum potius et Antistitum 
appellatione acqmescebanty uti et hactenns. Quantum 
ad coalitionem ipsam, antequam hsec hi effectnm dednci 
potuiasetj dig&ipati sunt boni Waldenses denuo^ pri- 
mariasqne ipsoram Bpiscopus^ StepbanuB^ Tieimse 
igni ezustus. NoBtri illi in Bobemia multas, pariter 
expert! persecutioiies, exstirpari tameu, (Deo ipsos 
protegente) non potuerant. Crevit potius fidelium 
numeruB adeo, nt circiter annum 1500 prope duoentos 
essent per Bohem ia in et Moraviam Ecclesiae, e no- 
bilitate jam multis eas pie foventibus* Qnanto autem 
sudore et sanguine Amdamenta ilia Qrtbodox» frater- 
nitatis constiterint, liiatoiiai qute ad manum sunt, 
docent. 

Quod Firatemitatis nomen attinet^ id a re ipsa de- 

sumptum fuit. Erant illi revera gcnuiua sancti mar- 
tyns Hassi propago : quia tamen Calixtini Hussitanm 
titulum praeripuerant, neque nostri illi contra Spiritus 
Sancti interdictinn^ I Cor. i. 12, 13, ab bominibus 
denominari sustinerent : factum est, ut se ipsos in* 
vicem amabili illo, et Cbristianis conyenientissimo 
nouiinc, Fr aires et Sorores adpellarent. Apolopfiis vero, 
et libris suis, fundamcntum causae M. llussi legem i 



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PILEFATIO. 



Ghristi sofficientom esse ad Eoclesiffi militantis regi- 
men, sine additamontis leguin liuiiiuuarum") respect- 
antes^ et ne a fundameuto hoc, vel ipsi vel ])osteri 
recederent, prsBcavere yolentes^ sobscribebaiit Fratre» 
legts (seu regulae) Christi, Et quia ordinem inter se 
certain^ ad servandam fidei et caritatis imanimitatem^ 
erexerantj appellabant totam congregationem suam 
Unitatem Fratrum, quemadmodum et hactenus. 

Quia vero templa publica a Romanis, vel Paeudo- 
Hiissitis^ abique occnpabantur^ illi pecaliaria sibi ora- 
toria oppidatim exstraere, pastoresque (ordinariis desti- 
tuti reditibus) manuum labore victum quserere necesse 
habuenint. 

Cmn vero postea Germaniae quoque misertus Deas 

magnum ilium excitassot Lutlxeram> fratres ad ipsum 
(aliosque in imperio celebres Eyangelii doctores) ali- 
quoties legatione institnta^ doctrinae qmdem harmoniam 
in praBcipuis plehsque omuibus capitibus deprelieude- 
runt^ ordinis vero et disciplines strictioris landem pro 
aliis reportarunt ; quemadmodum Lutheri et aliorum, 
quaa extant ad fratres vel de fratribus epistolas^ tes* 
tantnr. 

Qnamvis autem peroptassent cum ceteris Ecclesiis, 
in Germania et alibi rei'ormatis^ plane unum fieri : quia 
tamen inter easdem dissidia oriri varia cemebant> a 
partinm stndiis abstinendum sibi, amicitia Christiana 
cum utrisque retenta, censuerunt : suorum interim 
coatuum curam (quod prassertim Disciplinam attinet) 
tanto solUcititis gerentes, quanto plus animadvorterant 
Uiisciplinaa neglcctu, uut languore, uuulcntioucs iilas 
potissimum invalaisse. 



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28 PRJSFATIO. 

Postea vero, cum bello Schmalcaldico siipciciLi luis- 
sent Protestantois ill G eruiaiiia, Ferdinandusque Bohemos 
etiam suos (utpote ProtestantiumfQederatos) ad pcenam 
ta^heret^ confiscatis nomiidlorim procera ecclc- 
sias Fratrum ex istis locis ejecit, Kegnoquc proscripsit, 
anno 1548. Qui ternoagmine m majorem Poloniaia et 
Borussiam delati^ ibi quoqne Evangblii doctrisani spar- 
berunt, Ecclubiii^que nonuullas fimdarunt. 

Tandem cum anno 1009^ Proceres Bohemia im- 
petrata a Bodolpho Imperatore religionis libertate^ 
omnes Evaiigelicas divursuriiin rituum Ecclesias, ad 
Syncretismum redigero teutarent^ jussi sunt Fratrum 
patroni et antis^itea exhibere: Quidnam pra reUquis 
peculiare haherenty prmertim quod ad disc'qilinam et 
ordinem, EwJdbueruiU it ague sequeniem seriem : quae 
cum approbaretuTi nec tamen Ecclesise ad earn formam 
redigi tarn posse putarentiir^ indultum est Fratribus 
(ad commune regni consistorium alioqui receptiy) suam 
retinere disciplmaB ac ordinis formam^ donee peifectius 
aliqnid, quod onmibns pariter inserviret^ offerret Deus/' 

TTt ne autem quid pra3tcrmitfceretur mterim_, quod ad 
constantem ordiuis ejus boni obseryationem yideretur 
fiActnrum, certinsqae prsecayeretor elanguescentia, quad 
vel sensim contingere (amota vigili in talibus providen- 
tia) solet; consignatio ilia, et velutin tabulas redactio, in 
Synodo general! Zerawicii Moravoram (anno 1616)^ 
revisa, completa, totiqne ministerio ad relegendum, gna- 
viterque secundum omnia perpensaudum, oblata ftdt. 
Quod cum ageretnr, comprobata ea fuit ab onmibas^ 
prsBsentiumqae e Bobemiaj Morayia, Polonia Senio- 
rum atque Conseniorum subscriptionibus confixmata: 




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^ PEJfiFATlO. 29 

non solum ut certior extardt rei Jiujus ad posteros me- 
znoria, sed ut arctior quoque evacteret siuguloram, ad 

seciulaiii istorum per caritatem mutuatu observationem, 
obligatio. 

Ac qnoniam nec deerant deincops^ qui eandem 

consignationem luci dari postularent, exterorumque 
piorom desideria in Ecclesiis nonnullis id deposcere 
intelligebantiiT : statntnm fbit tandem in Synodo^ 
qua^ a dispcrsa fraternitate Lesna) Polonorum celc]:>ra- 
batur anno 1632, ut typis excriberetur* Yidebatur 
quidem istis temporibuB jam alia qnadam disciplina 
nos concastig'are Deus (procul dubio ob desitam inter 
nos quoque caritatem primam, remissumque feivorem 
pristinmn^ ApocaL ii. 4.) ; non tamen conyenire ju- 
dieatum est, ut negligentia quadam nostra in obli- 
vionem abiret, et tenebris velut sepeliretur, quod semel 
sancta consideratione a majoribus constitutum^ neque 
etiam sine profectu pietatis bactenus usurpatnm erat. 
Cogitationes potius eo conferre decuit, ut reconcinetur, 
quod luzatum est, eviteturque totalis distortio, sanitaa 
autem potius restauretur, Hebr. xii. 13. Quod ut inter 
nos, pariterque universes Cbrxsti Meies confiat, sua nos 
ccelesti gratia Deus, et renoyare et confirmare dignetur, 
ob sacrosancti nominis sui gloriam, Amen* 

SENIOBES ET MINISTRI 

Unitatis Frairum, 



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RATIO discipline: OKDINISQUE 



ORDO ECCLESFASTICUS 
IN UNITATE FRATRUM BOHEMORUM. 



NuLLAM hominum societatem^ regnum^ civitatem^ 
domnm^ imo nuUam creatam rem citra ordinem certam 
consistere posse, sed illico labefactari, Dutare, labi 

omnia, totius univcrsi exeniplis constat satis. N'ec 
igitar Ecclesia, quad domus est Dei/' I Timet, iii. 
15, et ''eivitas magni Regis/' Psalm zlviii. 2, et 
''regnum Dei/' Mat th. xx. 1, nisi ordine certo con- 
stare potest. Iliiic Apostolus : Omnia decenter et 
Bedmidmn ordinem fiant/' 1 Cor. xiv. 40. Qui ordo 
etiamsi non in omnibus Ecelesiis nnus idemque servari 
possit, certum tamen est, imamquamque particularem 
Ecdesiam, quo plus ordinis babet^ eo iirmius stare^ 
eo jueundius florere. Atque bac consideratione moti 
primi Unitatis nostraa fuudatores, cum se ab idoiolatris 
separasseiLt, non id solum egerunt (quamvis primario) 
ut doetrinaa puritatem, et vitse cbristianaB Rimplieitatem 
restituerent : sed etiam, ut ordiuis vinculo utrumquu lUud 
in se, et se in utroque iUo, firmarent. Disposuerunt 
igitnr, Deo auxiliante, turn se ipsos ad sanctam illam 
societatem, turn res ad purum Dei cultum, Ecclesiaequo 
aediticationem ; spectantes, quam optime vel ad apos- 
toticaa et primitivad- Ecclesias formam poterant, vel 
piaesens turn in persecutionibus constitutae Ecclesiije 



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IN INITATE FKATUUM BOHEMOIiUM. 31 

status permittobat. Quod unarraturi modu lu septein 
tribuemus capita. 

I. Primoexhibebitor ordo totiusnnitatis in genere. 

n. Ordo Ministrorum et Synodorum. 

ni. Ordo Ministehi^ seu modus Sacra mioistrandi 
pablice. 

IV. Ordo Ministrorum domesticus: sive Vitas pri\rat88 
Ministrorum ratio. 

V» Ordo Aaditomm privatas. 

VT. Ordo Visitationum : give inspectionis superiorum 

ad inferiores. 

VII. Ordo Disciplinse^ qua veluti vinculo ista omnia 
continentor. 



CAP. L 

DE ORDINE TOTIUS UNITATIS IN G£N£R£. 

OiiDO Uuitatis Pratrum in genere est turn rerum, ad 
sacrum Dei cultum pertinentium, certa juxta Dei 
yerbum distinctio ; turn persanarum, in con^i egatione 
ista unanimiter Deo bcrviuiitium, discretion ccrtisquo 
officiis erga bo invicem connexio atque colligatio* 

ORDO BERUM. 

Cum &atres omnia viderent confusa^ nec distinguere 
quemqaam inter necessaria et non-necessaria^ aut saltern 
inter magis et minus necessaria^ et quod pejus erat, 
negligi a plerisqiic fiiiidamentalia saliitis, tractari super- 
Ecialia : coeperunt rerum in Ghristianismo concurrentium 



KATIO DISCI puna: ORDINISQUE 



(liscriraen tradere, Jer. xv, 19, Ose. viii. 12, Matt. vii. 
9, Gal. iv. 10. 

Esse videlicet in Ghristianismo 

{Essentialia. 
MiniaterioHa* 

Accidetitalia, 

EsserUiaHa ChrisHanismi yocanmt ilia, in quibus homi- 

nnm sains immediate sita est : ncmpc ex parte Dei, 
gratia Dei Fatris, meritum Christie el Spiritua Sancti 
dona : ez parte yero uostank fides, caritaa, et apes. Per 
fidem iiitelligendo beneficiorum Dei a^itionein^ et 
piivatim sibi factam applicationem. Per caritatem, 
flagrans redamandi Denm et per omnia ei obsequendi, 
studium. Ferspem, in ntroque illo perse verandi, atque 
ita fidei £nem assequendi, immotam fiduciam. Absque 
his neminem salyari posse docuernnt. 

Ministerialia vera CkrisHanismi esse diyinitns Eccle- 
siae data media, per quae gratia Dei Patris, imritum 
Chrtsti, Spiritusque Sancti operatio, nobis innotesctuit 
et confertintnr : id est, per quae in nobis fides, caritas 
et spes accenduutur, foventur, roborantur. Nempe 
Verbum Dei, Claves, et Sacramenia, Verbum enim 
Dei essentialia ilia nobis reyelat. Psalm, xix. 7 — 11. 
Claves assigxiant, Joan. xx. 22. Sacramenta obsignant, 
Rom. iy. 11. Ideoque ministerium EcclesuB decent 
esse necessarium, non propter se sed propter ilia 
essentialia. Nec aliud in miuisterio et per iilud 
qnsdrendum, quam ut fides reddatur quam pnrissima ; 
caritas quam flagrantissima ; spes quam tenacissima, 
in vita et morte, omnibuRque tentationibus misericordiae 
Dei inhserens indissolubiliter. 



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IN UNHATE FKAmUM BOHEMORUM. o3 

Acctdentalia vera Chnstiaiiisnu appellubant (quae alii 
Adiaphora) ea, qu» tempos, locum, modumque mini- 
sterialia ilia nsurpandi concemunt, id est, cerem&mas 
ritmqiie reliyionis externos. Qiuc putaruut pro libertnte 
etprudentia Christiana ita esse usurpanda, ut uou solum 
non officiant fidei, caritatiy spei (ab iUis nempe abdn- 
cendo, aut eas obscuraiido, (|iiod utrumquo Idololatric£e 
et superstitiosae ceremonial) faciunt,) sed magis ut 
iUastrandifl et incnlcandis ilHs inserviant. Bom. xiv. 
* per totum, 1 Cor. xiv. per totum, Col. ii. 16, et alibi. 

Atque circa base potissimum versatur Unitatis nosti*ae 
ordo. EasetUiaUa enim et ndnisterialia communia habe- 
mus cnm nniversis Ghristianis, modo sua bona norint, 
et satis distincte intelligant, (Kom. x. 12, Eph. iv. 3, 4, 
5, 6.) In Accidentalibus aliqaid ab aliis forsan diversum, 
non tamen aliunde, quam e diyina in Scriptoris varie 
indigitata ordiiiatione, primitivteque Ecclesia3 exemplis, 
deduct^. Qoaa qualia sint, et an satis &ii suo respon- 
deant, in conspectu Ecclesia9 (non salntis cardinem, sed 
meliorem, et jedificationi commodius inscrvientem 
ordinem, qaod ipsa praxis nos docuit, in iis collocantes) 
explicamufl. Neque enim tarn pertinaciter istatnemnr, 
nt non (si utiliora offerantur) cedere simus parati, 
Philip, iii. 15, 16, et 1 Tbessal, v. 21, sed neque ob 
leves causas quidquam mutare »qaam putamus, 1 Cor. 
xi. 2. Unde est, ut nemini apud nos liceat, vel novos 
sensus aut opmiones introducere^vel insuetas ceremonias 
inchoare, libros scribere aut edere, nisi prasvia ezami- 
natione, et communi omnium consensu. 



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34 



SJlTIO DISCiPLIMiS OKDINISQCB 



OBDO PERSONABUM. 
PBIMUH IN PQFULO. 

Personarum ardo est talis omniiini discriminatio; ut 
tmuBquisque suo constitutus loco, cui pr-ccsit aut subsit, 
et qualem huic aut illi respectum aut curam debeatj 
ezacte noyerit : tarn in pqpulo, quam in miniatriam 

Populum, 9€U mtditores snos, majores nostri (relicto 
naturali et politico regimine >m vigore suo, nimirum ut 
mariti uxoribusj parentes liberis^ lieii famoUtio, magi- 
stratas snbditis prasessent) trifariam juxta gradus 
laboj'um, circa illos instituendos, partiri soliti sunt : 

ilncipietdeaj 
Proficientes ; et 
Fer/ecios, sive ad perfectionem 
tendentesy vide Hebir. v. 13, 1 Cor. ii. 6, et Isid. Kb. 2, 

Eccks. cnp. 21. 

Incipknieny sive iTdtiales, sunt, qui Catecbesin et 
prima religionis elementa discont: nt snnt pneri, 
pastorum jam curae a pareiitibug traditi. Nee non 
adulti ab idololatris accodentes, vel alias neglecti : qui, 
si Ministromm inter Fratres cnrsd se permittnnt, institm 
prius probarique solent, Hebr. v. 11, 12, 13, 14. 

Proficientes sunt, qui religionis elementa jam edocti, 
in pastoralem curam snscepti, ad omnium in Ecdesia 
mysteriorum participationem admissi, magis magisque 
in agnitione yoluntatis Dei, ejusque practica observa- 
tione, se exercent: atqne sio in Ecdesi» ordine se 
continentes, sanctificationem suam custodiunt, 2 Cor. 
vii. 1, Hebr. vi, i. 

Perfectas appellarunt rerum divinarum cognitione 



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IN U^1TAT£ f^UATBUH BOH£MOUUM. 



35 



notabiliter auctos^ inquo iide^ caritate et spe, adeo 
roboratoSj nt alios jam qnoque illaminare^ illisque in 
ordine continendis praefici possent, Rom. xv» 14, 1 
Cor. ii. 6, Phil. iii. 15. 
Ex liis enim eUgi solest : 

I. Presbyteriy sen censares morum, 

II. Eleeinosyiiarum (Juratores, 
IIL ^diUs. 

Prbsbytbri. 

Sunt lionesti, graves, pu, e toto coetu eo fine delecti 
viri, ut oeteroram omnium conservationi attendant. 
Quibus alios (in quibus exorbitantiae aliquid animad- 
vertitur) commonendi, increpandi ; dissidentes item 
reconciliandi ; et qnamcmique ataxiaa notayerint in 
ordinem redigendi (siye soUs sive cum pastore^ cui 
auxiliatores dati sunt) potestas datur. 

Nec non in rebus eztemis, rem domesticam concer- 
nentibus, juniores viri et adolescentes borum concilia 
exquirere, et ab ipsis fidoliter instrui solciit. Id quud 
exemplis et praxi autiqufB Ecclesiae omnino fieri debcro 
credimns. Yideatur Exod. xviii, 21, 22, Deut. i. 18, 
1 Cor. vi. 2, 4, 5, 1 Tim. v. 17. 

Similiter e ixiuiiobri sexu honestic, priidentes, graves 
matronsB, attendendum feminis eliguntur, similique po- 
testate instruuntur. Vide Ilom. xvi. 1, 2, 3, 5, 12. 
1 Tim. V. 9, 10. Tit. ii. 3, 4. 

Elebmosynabii. 

Eleemosynarii sunt viri prudentes, virtute ac fide 
conspicui, quibus ^zophylacii (quo unusquisque audi- 
torum quoties vult iiamittit aliquid, ne quod dextra 
facit sinistra sciat) Matth. vi. 3, cura committitur: 

n 2 



ttt quotiea opus nummos eximaut^ libris mscribant, et 
in pauperes (pastore tamen conBcio) erogent. Qaantam 
enim fieri potest mendicitatem nostroram procavemns, 
inuuilato nimiruin Dei, Deut. xv. 7 — 11, Rom. xii. 8. 
Oiiicii qnoque ipsoram est oiphanis, vidois, agrotis, pro 
Evangelio ezolibuB, ne omni ope destitaantar^ providere. 

^diles sunt viri honesti, quibus aBdiuui sacrarum, 
et qnas ministri inhabitant^ cora committitor. Ideo et 
coUectas, qaater anno fieri solitas, ad se recipiunt^ 2 
lieg. xii. 10, 11, i|iiiuunm (|iiis(iue coufert nominatim 
consigaant^ in addificiorum reparationes aliosque templi 
usus, erogant : tandemqne acceptonun et expensoram 
rationem seniel auno Ecclesioe redduui. Ubi et ordiiiLino 
(cum operosius sit hoc munus) dimitti^ aliiqae ipsorum 
loco eligi, solent. 

Hic est inter aiiditores Fratrum ordo : cui non inviti 
sabjecti sunt ii omneSj utpote quem ex verbo Dei, et 
experientia propria^ aedificationi accommodum esse 
sciunt. Kee se qmsqnam in nllam functionem ingerit, 
ut ob id contemui possit : sed quisque a coetu toto le- 
gitime electuB^ tam confidenter provinciam in se recipit, 
qnam ad eum confidenter alii transfenmt. 

QbDO MlNlSTBOBUM IN TJnITATX FbATSUV. 

Mimsiri EecksiiB nobis sunt sacerdotes sen Eccle^ 
siarum pastores, pro Ohristo legatione fimgentes ad 

populuin, 2 Cor. v. 20. Quorum officium est, Verbum, 
Claves, et Sacramenta^ admiuistrure. 

(A Sacerdotum appellatione Eratres non abhorrent, 

quatenus ea vox sacris dicatam personam deuotat, uon 




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IN UKITATB rSiLTBUH BOHKMOBUM. 37 

sacrificom. Sed Bohemica yox, Ksiez, moUior eBt^ 
populi praepositum sonans^ sicuti et vicina Knize^ 
principem secularem : quemadmodum nempe Hebraica 
Coheuj et sacerdotem et principem politicam sonat 
Quia tamen Latina voce sacerdo9 alios offendi non 
ignorant^ abstinent plerunqiie^ et cam illis Ecclesise 
miiiistros appellant* Hie tamen, ubiministroramgradns 
recensentur^ distincta appellatione opus est.) 

Ab bis sacerdotibus suis majores nostri^ neque liu* 
goanim, neque pbiloBopliiad cognitionem (prsesertim 
(mm id in Scholarnm defectu esse non posset) requirere 
soliti sunt. Sed si quem enutritum verbis fidei, ad 
docendmn aptom^ sobrium, prudentem, et quse prsa- 
terea in ministro EcdesieB requirit Apostolicus canon, 
1 Timothy iii. et Tit. i. viderunt_, eo contenti pro vero 
Chnsti legato aguoscebant. Quod etiam D. Lutheroa 
collandavit, snadens nihilominns, nt quantum possent 
lingnarum adjimgerent studium ; quemadmodum ex eo 
tempore, quantum potuit, fieri consuevit. 

Isti babent sub se novellos, Ecdesisd ministerio de- 
gtinatos adjutores suos : supra se autem, ad ordinis 
custodiam, Episcopos seu Antistites suos. Quos sub se 
habent et fovent^ sunt AeobUhi et IHaeom. 

ACOLUTHI. 

Acoluthi suntadolesoentuli a Pastoribus Ecclesiamm 

ill domesticam societatem, eo fine ut in futurum 
Ecclesiaa usum litteris et moribus diligentius quam 
apud parentes, vel alibi insfnnanturi admissi. Sic 
etenim Samuel apud Eli, 1 Sam. iii. 1, Elisaeus apud 
Eiiam, 1 Beg. zix. 21, et turba filiorum Prophetarum 



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BATIO DISClPLINiE 0RBIMISQUJ6 



apud Seniores moB, 2 Beg. ir, 38^ exerceri soliti saut* 
Sic et Christas discipaloB, anteqnam illis ministerium 

coiicredidisset, apiid se fovit et exercitavit. Sic Paulu3 
Timotheiimi Titom^ Lucam, pedissequos et comites 
habnit: imcle et aicoXovOfa ipsis expreBse tribmtor^ 
Luc. i. 3, 1 Timoth. iv. 6, 2 Timotli. iii. 10, in 
GrsDCO nimiram texta in evidentiam faabet* Atque 
hinc 68t, quod jam inde ab Apostolicis temporibas gra- 
dus isto iu Ecclesia u^m patus fuerit. De qno videatur 
Cyprian, lib. iii. Epist. xxiii. et Conciliorum canones. 

DaKT ADirEH AOOLUTHIS SUIS FbAT&E8 KMC OFPIOIA. 

1. Supra ceturaai juventutem compositej modeste^ 
pie sese gerendo, in obsequio et spontanea Deo ct 

Ecclosit© servitute alacritati, atque it a man suet udini 
discipulis dignae, adsuescere, 2 Tim. iii. 10, 14. 

2. In Theologiee mdimentis ezerceri^ legendo et 
memorice mandando Catechesin majorem, Evangelia, 
Epistolasque breviores ad Timotiieum, Titum, Petri. 
Psalmos item et Hymnos spirituales^ 2 Timoth. iii. 15. 

3. Demandatur ipsis ad preces domi textus sacri 
pra^Iectio : quaudoquc utiam ex eodem textu adoasdem 
preces exhortatio ; idqne tum ad experiendnm^ qaalem 
Deus ad docendum in unoquoque aptitndinem/ depo- 
suerit, tum ad acquirendam paulatim in Deo parrbe- 
siam, qua sue tempore in Ecclesiae conspecta opus erit> 
Lnc. i. 4. Officii ipsorum est, ad concionem populum 
(sicubi non aliter provisum est) caiiipanarum pulsu 
conyocare^ templum aperire et claudere, lumina (in 
antelucanis congregationibus) curare: atque ita in- 
ferioribus istis Ecclcsiae ministrare, 1 Sam. ii. 15. 



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nr UKITATI fBlTBUX BOHEKOBUM. 39 

4. Liberos Cliristiaiionim in achoIiB oatedhyeim do- 

cere, Art. xviii. 25, 26. 

6. Prsepositos suos peregere abeuntes comitari; 
tim mimsterii causa, torn vero nt ipais honestea ubique 
vitae testes sint, adeoque ipsi honestati ubiqae adsue- 
scant, 2 Tim. iv. 11, et ii. 3» 

6. Necessitatis tempore demandator ipsis qaoque 
in minori Coetu sacri textus, cum commentario aliquo, 
prsBlectio; vel etiam (si possunt) memoriter habeuda 
condimoiik, precesque* Quodet ipsuxn piianditores 
pie admittunt. 

DiAGONI. 

Diaconi sunt adultiorcs Acolutlii, futuro minlstorio 
jam jam sese praeparantes. jELos fratrum ministri pro 
admuiistris, sive adjutoribus, habent, Apostolomm 
exemplo. Act. vi. 2, et Philipp. i. 1. Quamvis enim 
ab Apostolis primario ad meusarum ministeria ordi- 
ziati erant ; constat tomen et pmdicasse ipsoSj et bap* 
tizasse (ut Stephanas, Act. vi. 10, et Pbilippus, Act. 
viii, 5, 12, 35, 38.) et ad gradum superiorem, Mini- 
sterii nempe sen Ptesbyterii, promotes fiiisse, 1 Tim. 
iii. 13. Itaqne gradns bic Diaconatns in primitiTa 
Ecclesia constanter fait servatus: ut ex Conciiiorum 
Canonibns patet. Qnem proinde, etiamsi ab Anti- 
christo cum ceteris in abusum tractus sit, ab Ecclesia 
eliminari non convenit. 

ASSIONANT YBBO DiACONIS SUIS FbAIBBS OmCU IiOCO. 

]. Constanter et fervide sacro-sanctaa Theologian 
studio incumbere, et digne ministerio sese pr8aparare> 
1 Timoth. iii. 13. 



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EATiO DiiiCIFLlNJ: OEDINiSQUE 



2. Pubein in Ecclesia et tichola ruligioois i'unda- 
menta docere. 

8. In concionibcui ad popnlum habendis exerceri. 

4. Baptismuii^ quoties mandaverit Pastor^ miuis- 
trare. Nam et Ghristiis discipulis snis^ antequam Claves 
Regni coelornm ooromisisset, Baptismam permittebat, 
Joh. iv. 2. Sicut et Petrus discipulis suis, Act. x. 48. 
Apostolorum vero Diaconos Baptisma peregisse, jam 
OBtendimiis. 

5. Quoties frequeutiori cootu sacra Cdnia adiiiinistra- 
tur, nec siifficicntes adsunt Ministri^ adhibeutur etiam 
Diaconi ad distribuendum, non solum calicem, sed et 
panem : ita tamen, ut non nisi Minister, claviuni 
potestatem habens, absoiutiouem populo annuntiet et 
verba institutionis solemniter pmmittat. 

Atque isti sunt Ministrorum adjutores^ AcolutU et . 
Diaconi. Pra^positi MiniBtrorum^ ceu vigiles et Bpecu- 
latoresi sunt Episcopi et GoepiBCopi^ seu Seniores et 
Gonseniores : qui junctim constituuBt Senatom Eccle- 
siasticum^ sive ut alii loquuntur Consistorium Unitatis. 

De Aktistitibus seu Senioeibus. 

Antistes^ seu Episcopus^ nobis est persona aetate ac 
donis Dei conspicua^ ad ordinis in tota Unitate costo- 
diam omnium ministrorum sufiragiis electa, solenui 
ordinatioixis ritu confirmata^ et 8ic auctoritate pubUca 
monita; ut omnes reliqui^ sue quisque loco^ officium 
faciant, opusque Dei sine scandalis et confusione ubique 
procedat, attendens. Act. xx. 28, 1 Pet. v. 1. Concil. 
Garthag. 4. Tales Episcopi quatuor^ quinque^ sex 
(prout necessitas postulayerit) constitui ; ot unicuique 




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41 



sua DicBoesis, sive oertus Eeclesiamm et Pastorum 
niimeras, assignari Bolenti 2 Cor. z. 13^ usque ad 16^ 

Qal. ii. 9. 

Dignitas vero eorum pra3 ceteris Ministris^ nou iu 
honorum aut redituum^ sed laborum, et pro aliis cura- 

Ynm, pra3rogativa fandatur. Qui iniLjor est inter vos sit 
tauquam minor, et qui praecedit taiiquam ministrator," 
inquit ChristuSy Matth. zxiii. 11^ Marc. x. 44, Luc. 
xxii. 26. Et jiixta Apostolorum canones, Presbyter et 
Kpiscopus unum idemque sunt : nisi quod Episcopus 
Inspectorem, sive Superintendentem, significat. Ideo- 
que Episcopi Uiiitatib inter se quoqiie pari honore sunt: 
excepto quod unus eorum ordmis causa praBsideat. 
Omnes hi electi et constituti semel^ per vitsB dies in 
officio (uisi quis minus digne se gerat) relinquuntur. 

COHliUNIA AnIISTITUM OfVXGIA H^C SUliT. 

1. bincentati doctrinae disciplinaeque vigon, atten- 
dere per totam Uuitatem : idque mandato Christi, qui 
servis suis potestatem deditj et cuique opus suum, 
Janitori vero pnece^t, ut vigilet, Marc. xiii. 34. 

2. Providere ut bon» iudolis adolesceutes in futurum 
Ecclesiae usum diligenter exerceautur : quemadmodum 
Propliet» iilios^ et Gamaliel secus pedes sues Faulum, 
erudierej Act. xxii. 3. 

>-S. Acolutlios, Diaconos, Ministros et Conseniores^ ad 
gradus suos ordinare^ Tit. i. 5. 

4. Gnram habere Melem omnium Mmistrorum^ Dia- 
conorum, Acoluthorum^ Yiduarum et Orphanorum, in 
sua DioDcesi. 

5. Catfdogos Ecclesiarum suae Dioeceseos habere^ 



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KATIU blSCimNJ:: OKDINISQUI 



eanuidem necessitates^ auditoresque (saltern prascipuos) 
nosse. 

6. Decemere Eoclesiis pastores idoneos, eosque pro 
necessitatis ratione (non tameu insciis Coepiscopis) 
mntare. 

7. Ecclesias snaa Dicaceseos singulis annis viaitare 

(de quo suo loco inim.) 

8. MinistroB et Pastores officium pratergredientes 
corripere. (Excomimicatio vero ministri non nisi toti 

Synodo competit : " Omnia secundum potestatem, 
qoam dedit Dominua in sedificaticmemj nan in destruc* 
tionem/' 2 Cor. xiii. 10.) 

9. bi quid persecutiouis aut periculi (sive toti Unitati, 
sive alicai Ecclesiae^ sive personis certis) immineat, 
atfcradere qnomodo discrimini obviam iri, ant saltern 
periclitantibus solatii et confortationis aliquid submitti, 
possit, Act. XX. 27 — 31. 

10. Tenetar quisque Antistes Unitatis BibUothecom 
curare, librisque utilibus, quoad id fieri potest, 
augere. 

11. Typographei Unitatis cnra omnibus ex aequo 

incumbit : inspoctio Tero ejusdcm proxirae adhabitanti. 

12* £t quia absoiutum agcndi arbitrium periculose 
nni aut pauds peimittitor, tenetnr quisque iUorom, 
non solum collegaiaim, sed et Conseniorum judicio 
Bubesse, admonitioncmque consilium et increpationem 
admittere. Inde si quidem, tanquam a legitimo judicio 
Dei, iiou est appellatio nisi ad Synodum generalem ; a 
qua provocare nou licetj nisi ad earn qui dijudicandi 
potestatem dedit ficclesisB* 



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IN UNITATB FBATBUK BOHEMOBUH. 43 



Unus inter Episcopos Prmidia fungitur officio cujus 
nLimia suntj 

1 . Quoties opus censet senatnm EcclesiaBticam con- 

scribere ; consciis tamen et consentientibus collegis. 

2. Congregatis conventus causa indicata^ et quam 
incerto smt absque Dei ope mortaUum oogitationes, 
commonefactione praemissa, ad preces inflammare, 
eoque subseqaentes operas consecrare. 

8. Inquirere num prsecedentis Synodic ant Conventas^ 
decreta in clfectum deducta sint. Turn proponere in 
hoc Conyentu agenda : et ut quisque quod deixberandum 
putet proponatj rogare : consignante illioo propositiones 
omnes Notario. Mox singnli sententias ex ordine (a 
junioribus facto initio) dicunt. Praeses autem colligit, 
ponderatj et quo rationmn momenta inclinant eo con- 
clusionem dirigit : qu89 a Notario decretis inscribitur* 

4. Synodum item generalem, cum opus est, indicere ; 
ad providendum de necessitatibus extemis aliquos con- 
stitnere ; inque Synodo totius boni ordinis primum esse 
ducem, Praesidis est. 

KoTABii Unitaiis OmciA. 

E SenioriboB uni ]S[otariatus concredi solet. Cujus 
officia sunt; 

1. Acta Synodalia in monumenta referre. 

2. Unitatis acta et scripta op time cognita habere. 

3. In scripta ab adversariis emissa attendere^ atque 
si response opus sit^ et mandatum a Senatu fuerit, 
responsa conscribcre, Senatusque censurse submittere* 



RATIO DiSCiPUNii: O&DINISQUE 



4. Si quern in (Jiiitatis scrip tis defcctutu aininadvertit, 
Senatum commonefacere, et pro unanimi deliberationis 
autegressae statute supplere. 

5. Ne quid a quoquam in Umtate private ausu cdatur, 
attendere. Verbo, omnium editorom et edendomm 
libromm causas et rationes nosse. 

tSiQgiilis Senioribus bini aut term adduutur auxilii 
loco Conseniores : quos antiquitas Chorepiscopos voca* 
bant. Horum officia sunt : 

1. Una cum belli oribus ISonatum Ecclosiasticum^ seu 
Consistorium^ constituere. 

2. pTfiB reliquis Miniatris ordini bono ubique atten> 
dere : et quicquid correctione dignum uaquam notave- 
rint, prtepositum suum commonefacere. 

3. TTt leges^ statute^ consuetudinesque laudabiles 
ab omnibus obscrventur ; omnibus verbo et exemplo 
praeire, Phil. iv. 3, et 2 Tim. iv. 2. 

4* De personis ad ministerii gradns idoneis providere. 
Tit. i. 5. 

5. Ubi, qua in re, et quomodo, Ministromm et Ad- 
ministrorum qnis utiliter laborare possit, et quid proinde 
cuique committendum sit, decemere. Act. xvi. 4. 

6. Disciplinam in Ministros^ una cum Antistite suo^ 
ezercere. 

7. Ecclesias cam eodem^ vel absque illo cum jusserit> 
et quus jusserit^ visitare. 

8. Convocatos ad ordinandom AcoluthoSj DiaoonoSj 
Ministros examinare> examinatosque certo cum testi- 

monio Sen ion bus siatei'e. (1 Tim. iii. 10.) 



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IN UNITATE FEA.TRUM BUUKMOliUM. 45 

9. lu Pastores vicinos- districtus 8ui (praBsertim 
inspectioni bo» pecnliariter commendatoB) quomodo 
officium faciant attendere : ubi si quid levioris exor-^ 
1>itanti8S notaverint^ ipsorum est id corrigere : de 
gravioribas vero et scaiidalosis, Seniorem ipsnm quan- 
tocins edocere, 1 Thess. v. 14. 

1 0. CoQsiliorum arcana fideliter servare, Prov. xx, 19. 



CAR IL 

DE SYNODIS, ET ORDINATIOKUM Rmi. 

Grayes 6b caitsaB (ad proyidendnm nempe necessitatis 

bas,bive totiusUnitatis^sivealicujus Dioeceseos) Synodos 
celebrare Bolemiis^ vel Generates vel Farticulares* 

Generalia Synodus celebratur fere qnovis triennii vel 
quadriennii spatio : ubi oinnes Seniores et Conseniores, 
Pastores et Ministri^ aut etiam Diaconi et Acolathi^ 
imo et Ecdesiamm Patroni (prsesertim vicinioreB), 
comparenfc. Idque, 

1. Benovandae et confirmandad fratemao dilectionis 
et coBCordiaB canBa, 1 Cor. xvi. 14», 1 Petr. iv. 8. 

2. Ad eriii i udum roborandumque omnium animos 
in opero Dommi, Bom. i. 11, 12. 

3. Ad redintegrandttm ordinis et disciplinse vigorem, 
si qvia iu parte laxalio forte deprelieiidatur, vel metuenda 
veniat, 1 Cor. i. 10, Epb. iv. 10. 

4. Aliqnaiido etiam» ut ezterminentur e mimatrorain 
numero scaudalosi, aut rursum bulenuiter recipiantur 
poenitentes. 



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RATIO BlSClPLINJi: OIiDIKiSQU£ 



5. Ad ordinaadum Miiiistros^ in quo gradu turn 
necessitas ezigai. 

Tales generales Synodi non nno certo in loco, sed in 
diver^is, tarn in Moravia quam in Bohemia cogebautar 
(Polonia quia dissita est^ delegates tantom ad Synodos 
mittebat : ut et ez Bohemia qnandoque ad Polonorum 
syiiodus) hoc ordine, 

1« Ad diem et locum destiuatmn comparent omnes 
Yocati* 

2. Divertit unusijuisque in locum pro se destiuatum : 
id enim mature provider! solet. 

3. Sab vesperam ad datmn Gampanae Bignum oon- 
veniunt omues in templum, dicuntur Deo gratue, 
Senioreisque paterne hospites saiutant. 

4. Goenatar inde juxta mensanim et administrantium 
distributionem : idque (ut et sequentibus diebus) 
modeste cum timore Domini, piis et amicis coUoquiis^ 
Eph. iy. 29^ et v. 4. E Conseniorum vero numero 
emittuntuT ad coordiuandum omnes; ut et quotidie 
post ad visendum et salutandum accumbentos. 

5. Sequente mane a Seniorum vel Conseniorom 
aliquo concio babetur, ut et aliis durante Sjnodo 
diebus : nec non poiuendiaiiie et vespertinje precea, 
cum commonefactione semper e scripturis, de eo quod 
communi aedificationi, aut rerum prsesenti statu! serviat. 

6. Ministri toto die cougregati iiianent in templo 
(quemadmodum et Diaconi atque Acoluthi suo loco) in 
materia a Senioribus oblata^ occupati. 

7. feeniores quoque in consessn peculiari de niinistro- 
xvao., Ecclesiarumve aut patronorum postulatis, aut 
qoicquid in propositis est^ deliberant et decemunt: 



IN nNITAT£ FRATBVM BOHEHORUM. 47 



in ^randioribusnegotiistamen non absque Mimstromm 

consensu. 

8. Qaaties vacantem in Senatu locum expleri necesse 
est, prssmissis cnm jejunio precibus^ omnes singnlique 
suffragiis personas certas designant, et obsignatis 
flcliedalia Senioribas tradont. 

9. Bequinmtup et e Diaconis person» MiniBterii 
gradu dign83: de quorum singidis Almistri^ quicquid 
laudabile ant secos novenmt^ consignant^ et Senioribus 
transmittnnt. 

10. Testimonio laudabili ornati^ examinautur a 
S6niorib.ii8 et ConBenioribus. 

11. Fit ordimitio publice ad quemvis gradom: de 
quo infra. 

12. Semper autem in generali Synodo Synaxis sacra 
celebrator, Act. xx. 7, ad redintegraadam nimimim 

mutuam dilectionem et in Deo laetitiam. Ubi quut- 
quot adsunt Miniatri Ecclesise^ et Patroni^ et populua 
fidelis^ cttta. gandio et exoltatione commimicant* 

13. Sub Synodi finem adjunguntur varia) exliorta- 
tiones^ Act. xx. 25^ Ex. gratia* Ut omnia in hac 
Synodo gesta in Dei glonam, suamqae asdificationem 
quisque dirigat : ut ({uisquo in vocatione sua, qua 
Yocatus est^ digue ambulet^ bonoque exemplo omni- 
bns qnibns prseest, prseeat, ne qua parte blasphemetur 
ministerium.^^ Additis quandoque spocialibus, a 
vitiis et scaudalia his vel illis^ debortationibus, cum 
intermixtis comminationibus aut promissis divinis.. 
Tandem cum bcnedictione et gratiarum actione, com- 
precationibusque (ut m posterum quoque halcjonia 
Ecclesifld concedat Deus, opusque suum in gloriam suam 



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KATIO DISCI I LIN.K OkDINISQUE 



feliciter procQdere facial) in pace diuiittitnr Sy nodus. 
Cum admonitione^ ut lu via pie^ modeste et concorditer, 
Gren. xly. 24, se gerant omnes : domamqae reyersi 
Ecclcsias ct Patronos^, domesticosque siios, Scniorum 
numiae salutent, eisque Edelem pastoralem pateruamque 
coram^ et coram Deo in precibuB memoriam, perpetimm- 
que saluti eoram inserviendi promptitadiiiem, renun- 
cient, Rom. xvi. per to turn, Heb. xiii. Ephes. i. 16, 
Phil. i. 8, 4>, Colos. i. 3» 

14. Acta Synodalia in faturam memoriam con&ig- 
nantur : qaorum exemplar Seniorum quisque penes se 
retinet. 

Pariiculare9 Spnodi cogi solent^ minore Seniorom et 

Ministrorum nuinero, ob necessitates subitaneas^ qua3 
ad generalem Synoduiii dilationem non ferrent ; ut etsi 
forsan non totias UDitatis, sed alicujus districtns, aut 
certse Eccle.sia3 vel persoDi^ negotium concemitur. 
Cujusque tamen Sjnodi particularis acta illico absenti- 
bus fipiscopis, sanctaB nnanimitatis ergo, commnnicantur. 

Sed quia in Synodis generalibns ministrorum ordina- 
tioiies Hunt, de bis, quo ritu fiant, dicendum est. 

r L Acoluiharum, 

y IT. Diaconormn, 
Est autem ordinatio < HI. Ministrorum^ 

J IV. Conseniorum. 

(Y.'Senianm. 

I. ACOLUTHOBUU ObDINATIO. 

Pastorum quisque apnd nos nnum, duos, tres, plu- 
resve bonorum parentum pueros, apud se alere, et in 
spem Ministerii educare, instituendumque curare. 



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m imiTATS FRATBUH BOHEMORVIT, 



49 



tenetor. E quibns adultiores^ ut Mmisterii amore inar^i 

descant magis^rui Synodos assumuiitur, ibique institute 
examine (qui ulteriore cura et promotioue digui vide- 
antor^ et ut Ecdesi» obstrictos se sentiant) primo 
Tocationis gradu omantnr ; ut nempe vocentur Acoluthi. 
Homm ordinatio talis est : 

1. Habetur de materia apposita Gondo : ut de imUa. 
tUme ChrisH; de voeaiiane siptuaginia dSae^indorum; 
de filiis Prophetarum, i^c, 

2. Provocautur nominatim ex ordane, et Be in Ecclesiao 
conspectum sistont. 

3. Interrogantur coram tota Synodu, Tiiim se Ecclesias 
usibus consecrare velint ? num obaequia promittaut 7 

4. PrsBleguntur ipsis officia : de quibus supra. 

5. Horum observationem illi manu stipulata promit- 
tunt. 

6. Priores Acoluthi dextrse porrectione in aocietatem 
eos cooptant. 

7. Omnia yotis^ benedictione^ et cautu sacro, oonclu- 
duntnr. 

II» DiACONOBUM ObDINATIO. 

Diaooui ex Acoluthis adultioribus eliguntur, hoc 

modo : 

1. Exammantur a Senioribus, num se totos jam 
Ghristo et Ecclesi» dediderint^ et quousque in Theo- 
logke studio progress! sint, 1 Tim. iii. 10, Luc. ix. 62. 

2. Vocantur nominatim coram tota Sjnodo: atque 
hie officia ipsis^ ex 1 Tim« iii. 8^ praalegaHtur. 

3. nii Ghristo et Ecclesi» veto se obstringunt. 

4. Preces pro ipsis fiiintj Ordinatorque manuum im- 
positione eos coulirmat, Act. vi. 6. 

B 



• 

50 EATIO DISCIPUNiB 0BDINI8QUE 



5« Offenint noyi Diaooni Senioribas etMmiBtris obe- 

dientiBB sanctse, priores vero Diucum lilis societatis^ 
dextram. 
6. Benedictione actus clauditur. 

m. MnnsTROBUv Obbinatio. 

1. Cam in Synodo Ministn ordinandi simt. Pastor 

quisqiio Diaconum, aut Diaconos siios, secum assump- 
turus, iadicat EccietJia3 suae, id est Presbyteris, seu 
momm oensoribns : qui exaratis ad Sjnodnm literia 
Diaconi sui (aut Diaconorum) vitae et conversationis 
iuque concionatorio munere profectui, testimonium 
perhibentj et nnm grada Ministerii dignmn existiment^ 
explicant. Solent etiam testimonia pablica honestes 
progenerationis^ ut omni ex parte iuculpati sint^ re- 
quiri. 

2. In Synodo sequitur ordmandoram examen^ idque 

triplex, 1 Tim. v. 22. Primu enim offeruntur ordman- 
dorum nomina Ministrorum (in Temple congregatorum) 
censnrsB. Ubi de unoqaoqne coUecta testimonia, snf- 
fragiiique (pro illo vel contra ilium) per delectos Notarios 
cousignata^ Semoribus remittuntur. 

8. Secundum examen a Gonsenioribus peragitur: 
qui temis aut quatemis simul admissis, singulomm in 
Theologia profectusj quam enutriti sint verbis £dei^ 1 
Tim. iv, 6, intentionis item ad serviendum Christo et 
Ecclesise, puritatem, 1 Tim. iii. 8, SBtatem denique et 
judicii constantiam, 1 Tim. iii. 6, explorant. 

4. Ablegantur inde, qui digni yidentury ad conscien- 
ti8B examen, singuli ad Episcopos singnlos : ubi majestate 
et gravitate muiieris Pastoialis proposita, num con- 



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IN UNITAT£ FEATEUM BOUtiMUEUM. 51 

scientia pura, 1 Tim. iii. 9, absque omni lucri, honoris, 
et terreni emolamenti respectn, se Christo serros tra- 
dant, interrogantur. Morum, si quid in quo minus 
laadabile eatenus obscrvatum fuit, correctio vividis 
exhortationibixs suadetar, 2 Tim. ii. 14, Tit. i. *!, 8, 
Gol. iii. 8 ; in spem deniqne divini atudlii yariis con- 
solationibus eriguntur, 1 Joan. iii. 21, Heb. iii. 1. 

5. Postridie ad ordinationem Tenitnr : prssmisso ta- 
men pridie ejns diei jejunio, solemnibusque pro neces- 
sitatibus Ecclesiae supplicationibus^ Act. xiii. 2^ 3. 

6. Convocata Synodo, et pradmisso oantu, de officio 
pastoTaU concio habetor solenmis. Qna finita, prodit 
OrcUnator, 

K Pnelegitqne sacrnm aliquem textnm. 

2. Indicat toti congregationi personas quasdam ad 
S. S. Ministerii fiinctioiiem voeandas et confirmaiidas 
esse : et converso ad ipsos candidatos sermone, ut vocati 
in conspectu Dei et Ecclesiad obsequenter se sistant, 
admonet. 

3. Mox Couseniorum unus prodit, ordinandorumque 
nomina e catalogo recenset, qui ex ordine se sistunt. 

4. Quicnfc Ortlinator, utruni aniiuuiu promptum ad 
ministrandum Christo Kcclesidsque adferant. 

5. Annaentibns ilhs modeste, pr»legnntar e Canone 
Apostolico ad ritum hunc consecrandi facientia qu{^- 
dam : ut Apostolicis vestigiis insisti yidentes^ eo firmius 
de codeBti Tocatione persoasi reddantur, 1 Tim. iii. 1, 

6. Pergit Ordinator inquirere, ntmm tarn siiblirai 
mnnere digni sint, ne per ipsos opprobrii aut dedecons 
aliquid contrahat Ecclesia, 1 Tim. iii. 7. Et tunc pro- 

E 2 



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RATIO DISCIPLINE! OBDINISQUB 



deont e Consenioribus dao^ atque coram tota congrega- 

tione honeste progenitos, sana doctrina imbuto8,vit aequo 
incalpatse esse, dignosque quibus EyangeliBtarum manus 
conunittatar^ contestantor. 

7. Jubentur (flexis genibus) pastorum principeia 
Jesum Cbristum invocare ; moxque totos pahter coBtua 
procambens pro usdem orat. 

8. Officia launeris pastoral i s prgeleguntur. 

9« nil se £delitatis juramento Deo et Ecclesiaa ob- 
Biringimt perseveratnros intrahos limites usque ad finem, 

10. ConQrinantur maruuini episcopaliuin (<|UQtquot 
adfuerint) impositioiiej cum invocatione super iis no- 
miniB Christi, ut eos in censum servomm £delium 
cooptare, donisquc Spiritus sui i in pi ere dignetur. Cou- 
senioribus intermix imuistris totoque populo^ simul in 
genua procumbentibus, et ^'Yeni Sancte Spiritus/' 
uLc. docantantibus. 

11. Exhortationes novas Ministris ad labores, et in 
advorsitatibus (quibus non carituri sint) patientiam, 
fiunt, cum poUicitationibus asfcemi, post labores fideliter 
exantiatos, praemii, 2 Tim. ii. 3, Dan. xii. 3, 1 Petr. 
T. 4. Ad quod illi alacres^ Senioribns €}t Consenio- 
ribus obedientias, Ministris vero societatis dextram (nec 
non Diaconi observant ia3 causa illis) offerunt^ Gal. ii. 
9^ 1 Petr. y. 5. (Ecclesia interim^ e centesimo trige- 
simo terfcio Psalmo compositmn hymnnm decantante.) 

12. Actus tandem ille eynaxi sacra onmium cum 
exultatione terminari solet. 

De iNAUaURATIOXE MiNISTBOBUM. 

Ordinati apud nos Ministri non involaut in sacrorum 



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IK UNITATB WBkTRVU BOHBMOBUH. 



63 



administrationeiii, nbi et qnando vellent ; Bed visita- 

tiones mox a s^Tiodo per eas ecclesias, qiuc uovullua 
mmistros habent instituuntur. Ubi visitator, 

1. Coram prindpis Pastoram Ghristi de Ecdesia 
deprsedicat, et ad gratam beneficii agnitionem exbor- 
tatur. 

2. Docet N. N. legitime electamj vocatmn^ ordina- 
tum esse^ nt non seipsnm ingessisse^ Jer. xvii. 16, 

Bed vocatum accedere appareat : Populasque Edelis eos, 
ut operarios, qnos Dommus emittit in meosem snam, 
Matfe. ix. 38^ agnoscat, 

3. ludicat sacri muneris priinitias, in pleuaria cla- 
vium Cbristi et sacrs^ coense administrationej jam edi- 
tnrom; prodireqae et alloqm Ecolesiam jubet. 

4. Minister ille, postquam vocationem divuiam hu- 
militer se sequi confessus fuerit^ procibusque Ecclesia^ 
se commendarit, Ephes. vi. 19, 20, in genua procombit : 
lit et (visitatore monente) ccetus oimus, precesque pro 
ilio £iuit. 

5. Erectis ad fidadam de precibna ezauditis omnibus, 
visitator Ministrum mann prehensmn altari (sen ad 
meusam Domini) admovet, Librum ei Bitualem offert, 
administrationemqae claidmn Ghristi et sacramento- 
mm auspicari jubet : inspectante, et pleromque iQa- 
crymante popiilo. (Hi enim ritus non necessitatis 
opinione^ Bed ad adumbrandam quomodoconque Mini* 
sterii dignitatem, ezcitandamque ad hano Gbriati 
(jBConomiam revcrcntiam, retmcntur.) 

6. Peracta a Ministro novo Synaxi, visitator ei et toti 
Ecdesiae, benedidiionis denuntiatione actnm concludit. 

Neque tamen Ministris novis Ecclesiae alicujas regi- 



54 



RATIO DISCIFLINilB OBDINI8QUB 



111011 totale committ-i solet illico, sed reliuquuuLur uuius 
et alterius auni spatio Pastoiibus pro Collegia^ donee 
ad conscientianimregimencoiifirmatioTeseyadAiit^iisns* 
que aliciijiis Ecclesia) eorum opcram poscat. Quod si 
aliquis iaterea ad matnmomam honeste ineuudum aiii- 
mum applicet^ id quoque non nisi de Senioram consilio 
et consenyu fieri solot. 

Dii Ri£u MmisTEOs Ecclesiis in Pastores prj:ficiendi. 

Gum tempus est aliquem Ecdesifle Pastorem prae- 

ficitiidi (qucniadniodum et cum pastures pro re nata 
mutantur), fit istud lioc modo : 

1. Nullas Magistratus apud nos, nec Ecclesia^ Pa- 

Btores sibi qu^runt aut vocant (quemadmodum ncc Mini- 
stri parocbias aucupantur) sed quo quis destiuatur^ eo 
(96 confcfft^ Ecdesiaqae ilia earn Ptotorem sumn agnoscit. 
Quia nimirum Seniorum hsec cura est, quali rectore Ec- 
clesia quseque indigeat^ et ubi Minister quisque opus 
Domini utiliter peragere possit providere. 

2. Quotiescunque igitur novus Pastor Ecclesise prae- 
sentatur, peracta per eum concioue visitator prodit^ et 
matnro Seniorum consilio ilium Ecsclesi» huic pastoi^m 
dari docet, suscipi eum ut Jesu Ghristi servum 
suadens, Phil. ii. 29. Miuistrum item ad faciendum 
strenue offioium vigilandumque super hunc concreditum 
fibi gregem Domini, hortatur. Fit utrinque protes- 
tatio, Pastoris ad popuium, et populi (per uuum e Pres* 
by teris) ad Pastorem ; hie curam pastoralem pronuttiti 
iHi ut Jesu Ghristi Ministro obsequinm^ Hebr. xiii. 
17. Quod et stipulata presbyterorum manu, in con- 
spectu et nomine totios populi^ iii*matur : precibusque 



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IN UNITATE FBATBUM BOHKXOBUM. 



55 



et benedictiomB divinaB utrimqiie yoto omnia ilia obsig- 

nantur. 

3. Codtu sacro dimissOj decessor successori Audit omm 
cataloguing sacramque et OBConomicam ejus loci sapel- 
lectilem^ in visltatoris et preBbyterorain prsBsentia tradit ; 
nec non de bonis externis^ si quid dividendum e&t, 
amice inter eos tnuungitor. 

QuiBus IN Rebus Ministbi Seniobum suobum 

CONSILIA EXQOIfifi&£ T£N£ANIUS. 

£cclesi£e prsefecto pastori cuique potestas est in gre- 
gem sibi commissiun^ omnium qn» pastoralis cora re- 
qnirit : excepto quod, 

1. In magis arduis^ casibusque minus usitatis (qui 
circa consdentiamm regimen occupatis nonmrnqoam ob. 
venimit) nSiil inconsnlto Seniore agere jubentur: turn 
ne sibi solis fidere consuescant, tum ut ad eedificandum 
yalidius sit^ quod plurium consensu agitur. 

2. Extra etiam casus ejusmodi, teuetor quisque pastor 
Seniorem suum de statu suo, EcclcsiaBque sua3, subinde 
certiorem facere(ad minimum intra semestre) sive coram, 
sive per litfceras: quo nimirum is inspectoris officio (quid 
ubivis fiat non ignarus) rectius fungi possit. 

8. Magistratuum aut Minis trorum aliquo vita functo. 
Senior quoque commonefieri solet^ ut ejusdem jussu 
plures Ministri cumConseniorum aUquo^houestatis ergo, 
ad funus convocari possint. 

4. £t quia yisitationes (de quibus infra) SBstate ple- 
rumque instituuntur, soletpastorum quisque antePascha, 
Pentecosten,et in autumuo^abunioreauo sciacitari ipsene 



56 



RATIO DlfldFLINJB 0BBIH18QUS 



sacram sjnaxin celebrare^ an visitatorum prffisentiam 
expectare debeat* 

lY. CoirsxNioBUM Obdimatio. 

Quoties Eccle&iae senatum redintegrari nccossitas pos- 
tulate eligiintur e mimstns^ quotquot opus, rerum pr^ 
ceteris gnari^ pii, exemplareaqne yiri ; idque per Mini- 
stroruin et Coiiscnionun suSragia. Quorum quisque ut 
hunc ant ilium oueri parcm existimat^ xta consignatum 
(obsignata aohednla) Senioribas tradit, vel si absens 
est, mittit. Illi resi^atis schedulis, quos forte postu- 
lari vidcnt, eus die aequenti (praemissa de muneris hujus 
fine^ aliisve neoefisaruBj e Scripturis admonitioiLe) ad 
Conseniomm nnmenim rita tali confirmant : 

Evocati nommatim singuli iu syuodi conspectu se sis- 
tant : an Deo et EcdesiaB ubexiorem ofibrant et promit- 
tant operam interrogantur. AnnuentibuR^ praaleguntnr 
officia futuri muneris. Turn pro lis totiua Ecclcbuu 
preces Eunt^ manusque eis imponuiitur. Mox illi Seni- 
oribiis obseqaii^ Consenioribus aatem Bocietatis dex- 
tram ofibiuut, ut et Ministri ca?tcri ad contestandam - 
obedientiam, ipsis. Tandem benedictionis diviua& {)re- 
catione coetus solvitur, 

y. Antistitux Oedinatio. 

Senionim aliquo demortno qnantociiis synodus co- 
gitur generalis : aut^ si hsec nnper adeo fait habita^ par- 
ticularis. Gonseniores aatem congregantur omnes, et 
ministromm pars^ reliquis snffiragia mittentibus. Ibi 
vero, 

1. Preces cum jejunio, unius diei pr^mittuntui- : ut 

\ 

V 



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IN UNiTATK FBATRUM BOHEMOEUM. 57 

I )i'iis rupLuram explere, et quern elegerit osteiidt>re, dig- 
netur, Amos. ix. 11^ Act. i. 24. 

2. CoiioionepecoHmiinagoEpiBCopibomeSmptim 
proponitur, et xit omnes talem e medio sui circumspiciant 
(posthabito alio quocilnque respectu) admonentur. 

3. Concione dimissay consignat swam qnisqae vo- 
tmn^ tam Mmistri^ quam Gonseniores et Seniores (non 
collatis tamen^ nee communicatiQ sententiis, sed uni- 
cnique dictante coDscientia) obsignataque conferunt in 
nnum. 

4. Schedulas soli Seniores privatim resignant, et 
quern plurimorom votis peti vident^ eum a Deo mon- 
strari firmiter credimt : nec tamen cniqnam revelant. 

5. Sequente demum die, congrogato iteruiu ccutu, et 
invocata SpintuB Sancti gratia^ Ordinator in compec- 
tum progressaa^ exauditas esse preces, Denmqiie qao- 

modo expleri vellct lacunam Ecclcsiae, jam ostendisse, 
nnntiat. 

6* Intentis omnibus^ et qnis ille fbtimis sit expect- 
antibns^ admonet Ordinator, nt qnicnnque fuerit nomi- 
natus,Deovocanti obseqnium ne dcneget, sedconfidenter 
in.Dei etEcdesiaB conspectum se sistat. Moxque Epis- 
oopomn alte^ prodiens, nomine tenns vprnm erocat. 

7. Vocatus igitui*, sistit se, iutorrogaturque : an 
Yocationem banc at vere vocationem Dei agnoscat, 
et admittat ! an Deo et Ecclesise operam Biuun promte 
lubeiuique animo offerat Esa. vi. 8. 

8. Cum annuity prasleguntur officia^ ex Apostolico 
Canone. 

9. Tum ille clara voce Deo et EcclesiaB so obligat, 
Meliter sincere constanter^ facturum officium. 



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BATIO DISCIPLINiB 0BJ>INISQU8 



10. Procidit totns coetus in genua, Deumque ut 

ratum habeat in coelis, quod nomine suo fit in terris^ 
dunaque servo suo adaugeat^ et ad tantum curarum. onus 
Spiritn sapientisB et roboris impleat, orant. 

1 1 . Mox (coctii adliuc procumbentej et Veni Sancte 
Spiritus/' decantante) Episcopi manuum imposiiione, 
et nominis divmimyocationej enm oonfirmant. 

12. Ita ordinatione peracta Bpiscopi pwesentes Co- 
Episcopum. jam suum dextrse societatis oblatione am- 
plexaqne mntao mconspectu totiafi Eccleaite, sibi coop- 
tant : Conseniores vero et Mmistri (absentinm quoque 
nomine) stipulata obsequia promittunt. 

13« Tandem hymno sacro cum gaudio et exultatione 
CGBtus solvitur. 



CAP. III. 

DE ORDINE MIiMSTEIin, SIVE SACEA PUBLiGfi 
MINXSTBANDX FOBMA. 

FBOPOKXTUE HIC USITATA mm& «OMU, 

I. Verbum Dei praedicandi. 

II. Baptismum xninistrandi. 

III. Ad curam Pastoralem novitios recipiendi. 

IV. Sacram Synaxin celebrandi. 
y. Conjnges noYOs copulandi. 

VI. Mortiios fimerandi. 

VII. Consuetudines denique nostrse circa dies fei^tos, 
jejania., eleemosynaB. 




IN UNilAiii; IfKATKUM BOHEMOUUM. 



59 



I. OrDO CIECA YhiihL IJiViNI FMDICATIUJSLM. 

Quia yerbum Dei pr^cipuam ministeni partem esse 
constat^ cui sacrament a velut sigilla solum annexa sunt. 
Mar. xvi. 15^ 1 Cor. i. 17, Rom. iv, 11, prsecipua quo- 
que Ministns Unitatis ejus docendicura e8t>iiOD diebus 
solum Dominicis, anniversariisque festivitatibus, sod et 
diebus profestis^ et quoties occasioue funerum, coimu- 
biorom, vel alias, datar. 

Dieius Domimds (ut qui divino cultui toti desti- 
nantur) quater popuius ad verbumDei audiendum coit, 
bis ante bis post meridiem. Li prima ccmcione expU-i 
cantor dekcti textus Prophetid; in seconda (qnam 
magnam vocamus) Evangelici; in pomeridiana Apos- 
tolici; vespertina BibUa sacra ex ordine praBlegontnr 
cum adjunctis doctrinarom obsenrationibns. ^stiyo 
etiam tempore (a Paschate facto initio) additur quinta 
concio meridiana : ubi juyentus congregatnr, eorumque 
in gratiam eateehetiea doctrina popularissime per- 
trjiciatnr cum adjuncto singulomm examine. Comparent 
tameu parentes quoque, et alii; turn at cibo refecti 
Beum collaudent, torn ut Uberorom et fimmliiai am 
institutioni intersint. 

Forma vero sacros coDtus ageudi haec est. Congre- 
gate popnlo decantatur bymnus, yel cantilena sacra, 
(in concione magna et pomeridiana etiam Psalmus) ; 
turn conciouator e suggestu (praemissa sen oratione 
cum populo, sen yoto solum) textum praelegit et ez» 
plicat; respecta semper ad locum commnnem ejus 
liebdomadae habito. Omnia euim religionis capita ifca 
sunt ad explicandum per dies dominicos disposita^ ut 



CO DISCIFLINJE OEDINISQUE 

abbolv^autur aimuatim : qaemadmodum editus ejusmodi 
locorom commuxiiom^ textanmqae illis explioandis ser- 
vientiam^ cantioiiTimqae sacramm, index: ostendit. Qui 

nimirum anaiiimitati earatione pur omnes Ecclesias ser- 
yandss concinnatus est^ non autem ut legis iustar sit^ a 
qua recedere non liceat : libenun enim est pastorifideli, 
quoties necessitatem videt^ sive textum sacrum loco, 
tempori^ persuius et occasionibus accommodatiorem^ sibi 
seligere; sive ex ordinariis teztibns pradenter^ ad qnasvia 
doctrinas^ dehortationes, consolationes, digredi. Hoc 
potius Icgis instar est, ut concionum prolizitas vitetur, 
ad evitandiun in auditoribus fastidiam* Ideo matutana 
condonon nltra horam, etiam caata annmnerato ; quern- 
admodom et pomeridiana, profestique diei concio, 
protendi jubetur. In magna, Evangelico textui expli- 
cando hora datur : meridiana et vespertina, non ultra 
Loram mediara. Tandem vcro concioni cuifjuc i>ub- 
jungitur clausulse loco oratio, benedictio, cantus. 

Condone meridiaua et pomeridiana finita, remanent 
adolescentes ct puella3 adultiores, examinanturque a 
concionatore (auxiliantibus ibi quidem e Prcsbyteris 
aHquo, hie autem matronis) quam attentos se ea die in 
audiendo yerbo Dei prabuerint, quautumque obser- 
Tavei it quisque. Per tempora vero Quadragesimae, feria 
quarta et sexta, vespertini quoque coetus coguntur, salve 
(a cantu, sah>a nos Jem rex cmU) dicti, ubi mysterium 
redemptionis dUigeutius inculcatur, juventuti potissi- 
mum. 

Forma autem verbum Dei pr^dicandi recepta nobis 

est simplex, abs(iuo liiunauaj cloqueutiaB coloribus, 
phra&ibu8 Scriptural potismmum, ad comervandam doc- 




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IN UNITATB FBATBUK BOHEVOBOtf. 61 

irinam sanam et irreprehenMUemj uisMatur in Chrisio 

Jesu omnis homo i>i lis quce ad jasiitiani perfectuSy et ad 
omne opus bonum inMructm, 1 Cor. ii. 4, 1 Pet. iy. 11, 
Tit. i. 9, et ii. 7, CoL i. 28, 2 Tim. iii. 17. Hinc 
majores nostri distincte habebant condones, alias pro 
incipientibos, alias pro proficientibus, alios pro perfectis : 
alias item pro ooalibibus, alias pro conjugibas seorsim. 
Quod fmcta non caroisse, facile patet. 

II. Baftismatis Fobha. 

Baptismum ad exemplnm primsd EcclesiflB ministra- 
mus. 

1. Fidelium Hberi, aliquot post nativitatem diebus, 
per baptismum Ghristo et Ecclesiaa implautaudi ofte- 
rantar. Gen. xTii. Marc. x. 18, 14. 

2. Pra^legitcir sacer textus : quandoquidem peryer- 
bum Dei et orationem sanctificantur omnia, 1 Tim. iv. 
5, inprimis sacramenta. 

8. FcedoB gratiee ad fidelium semen quoque se ezten- 
dere, demonstratur, Gen. xvii. 19, Act. ii. 39. 

4. Eidem foBderi publica fidei professione subscribunt 
parentes et snsceptores, infontis quoque sui nomine. 
Act. viii. 37. 

5* Parentes, a Ministro interrogati, suscipiunt advo- 
oatos testes pro compatribus et commatribus, jus eis 
confcreiites, prolis su89 in fide et religione Christiana, 
totoque foederis cum Deo initi negotio, instituendse : 
adeoque sui quoque, si negligentiores in officio liberos 
institnendi fuerint deprehensi, admonendi et increpandi. 
Vicissim vero snsceptores illis promptitudinem ad earn 
rem pollicentur, et facturos se circa baptizandum (prad* 



G2 



RATIO DISCIPUNil!: ORDINISQU£ 



Bertim si parentes decedere contingat) gnaviter ofiicium, 
sese obligant. 

6. Tarn ad Demn patrein oonveni omnes, puero 
nativa) labis per sanguinem Christi emiindationem^ per 
Spiritnm Sanctum regenerationemj per baptiBmiun in- 
tenud hnjus graiw obBignationemj et ad sortem elec- 
torum cooptationem, exorant. 

7» Frece fimta^ Minister nomine puero mdito, (ex 
parentnm Tolimtate) baptizat ilium ex Christi pr»- 
scripto in nornen PatriSy Filii et Spintm Sancti, aqua 
simplici et pura. 

8. Tandem e:diortatio fit ad parentes et snsceptores, 
nt obligationis siUB memo«8. pueram tem din et 
diligenter informent^ donee pie educatum^ et dextre 
institatam, in conspectu BcclesiaB com laude sistere, et 
pastorali Ministromm coree commendare^ possint. Yoto 
denique divinae benedictionis actus clauditur. 

III. FOBMA NOVITIOS B£CIPI£NDI. 

Pastoralis Ministrorum apud nos cura ad eos solum 
se extendit^ qui bona Yoiuntate Unitati ejusque ordrni 
se snbrnittont; pastommqne cur» sese commend&nt: 
idque ad Apostoli praescriptum : " pascite gregem Dei, 
qui in vobis est,^^ 1 Petr. v. 2. Ut igitur Ministri 
qui sibi proprie sint commissi sdrCj majorique parrhesia 
et fide circa eos, qui se ipsos fidei eoram commendarant, 
versari possint, utiliter reintroductus est, jam a primaeva 
Ecclesia nsurpatus^ novitios recipiendi ritns. Apostoli 
siquidem eos recipiebant solum^ qui semet ipsos 
dabant primum Domino^ deinde illis, per voluntatem 
"Dei,*' 2 Cor. viii. 5. Kitus rero apud nos adhibentur^ 



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IN XJNITATE FBATlltJM BOHGHOBUlf 



63 



alii quidem in recipiendia adultis aliunde venientibusj 
alii vero in recipiendia domi natis^ baptdzatidj et ad 

religionem cliristianam sic satis institutis. 

Adultos mterrogamu'^ : Car nobis se applicare 
deaiderent ? an qnod de doctrinsd Teritate, ordiniaqne 
et disciplmae utilitate, omnino persuasi sint Si do- 
prehendimus doctrinas noatrsB et disciplinse guarum^ 
salutia faudamenta recto caUentem^ vita inculpatum^ 
recipitiir illico. Sin, diflfertnr: ut tarn ille nos sibi 
reddat perspectiores, quam nos ipsum nobis, 1 Joan, 
iv. 1, Bom. zii. 2. . Becipinntur yero tales non publioe 
(niat graves snbsint cauase) sed privatim, coram prea- 
byterio. Interroganturque adhuc, 

L An pramUiafU Deo in hoc Ecclesia obstquium? 
faciendo nempe omnem voluntatem Dei, yi foederis 
gratiae. 

2. An MimstrU etiam Ecclesits, Christi loco, obedien- 
tiam prMtare Hnt parmti ? relict& illia nimirum plena 

potestate sui docendi, raonendi, increpandi, eastigandi? 
praesertim in scandalosis, si contmgant, excessibus. 

S* An (mipasumnt anmum ad mbeundas 
persecutionesque, pro Chrtsto et veriiate ejus ? qnoniam 
''onmes in Ghristo Jesu pie vivere volentes, persecu- 
tionea pati neceaae ait/^ Act. ziy. 22, 2 Tim. iii. 12. 

4. Turn admonentar, ut agnitm veritati ad mortem 
usque adhiBreant comtanter, Apoc. ii. 10,. Phil. iii. 16, 
manuqne stipulata ad obsequium (non Ministro at ho- 
mini, aed Chriato ejuaque yerbo). Beceptia poteataa fit 
sacrne cura aliis fidelihus coniTmuiionis, et ut in omnibus 
conscientisB necessitatibus ad pastores suos confidenter 
confngiant. 



1 

I 



04 RATIO DISCIPUN^i: UHDINISQDK 

Juniores auteui, religiouis capita doiiii a pai'entibus 
et Busceptoribus vel a prasceptoribus in schola edocti^ 
pastoram cnr» tradnntar publico in Scdesia, ante S« 
coDUic usum, (usitatis^niio sub tempiib visitatiums a 
Senioribus ipsis,) hoc ritu : 

1 • Prcel^antiur verba Christi: Yenite adme omnes/' 
&c. Matth. xi. 28, cum subjuncta brevissima exegesi.* 

2. Pueri et pueiia^ ad id destinati^ et aliquoties priua 
a pastore examinati, in medio EcclesisB ooUocantar, 
ordine. 

3. Tum interrogantur^ velintne foedus in baptismo 
cum Deo initnm, renovare^ Dent. xidx. 10, &c. Jos. 
xxiv. 22, Isa. xliy. 5. 

4. AiiimeTitibus, foederis capita explicantur ad for- 
mam ab Apostolo pradacriptam. Tit. ii. 11, 12, 13, 
jabentnrque illi aperte coram Ecclesia abrennntiare 

Satanfe, nmudoj cann, &c. 

5. Keposcitur ab eis ixdei pi^ofessio : illi igitur sym- 
bolmn Apostolicmu clara voce omnes simnl recitant. 

6. Tum genibus flexis, Ministro praseunte, Deum 
orant^ ut delicta juventutis condouet^ et se ad oumo 
beneplacitmn voluntatis svm Spihtu Sancto suo cor- 
roboret : quod *mox et totus populus, pro iisdem 
deprecans, facit. 

7. A precibuB nunciatur novellis illis, ut et toti Ec- 
clesies, absolutio, jusque filiorum Dei in participanda 
mensa Domini. 

8. Additur tandem ct ritns Apostolicus manuum im- 
poaitionis. Marc. x. 16, Hebr. vi. 2, Act. viii. 16, 17, 
ciun invocationc adlmc super illos uuminis diviiii, ad 
roborandam codlestis gratiae spem, (Yideatur quid de 




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IN UNITATfi FRATHUM BOHEMOBUM* 05 

■ t, 

boc oonfirmationis ritn cohsuluerit Erasmus^ prafatione 
in ParaphTaain MatthsBi.) 

IV. Forma S. Ccenam celebrandi, 

Usitate S. cocnam quater anno celebramus. Nod 
quod nou crebrius possit (solet enim, cum usus fidelium 
- postulab^ crebrius); sed ob imammitatem. Instante 
autem synaxi, potissima cura est omnes ad digne par- 
ticipanduin disponendi. Ideoque, 

!• Duabus (vel tribus etiam) ante hebdomadis, sacer 
ille actus denuntiatur, omnesque officii sui in probandis 
semetipsis admonentur. Praemittitur etiam conciu de 
fine^ dignitate, usumysterii kujus, cum exhortationi- 
bns variis : quoque intermediis per id tempus con- 
cionibus eodem semper ulludendo. Turn per eosdeni 
dies peragltur conscientiarum censura et examination 
hoc modo : 

Accessit (ante dcnuntiatam S. cccnam) ad se pastor 
presbyterium, inquiritque, "Num ad istud vel iilud tem- 
pus communio sacra indici possit? annon adsint impedi* 
menta V* Turn inquirit in auditomm vitam et conversa- 
tiouem^ ^^an non scandali aliquid subortum sit alicubi ? 
ant num aliquem in aliqua re increpancLum^ monendum^ 
docendum^ putent.*' Hebr. xii. J 2, 1 3, 1 Cor. i. 1 1 . Prout 
igitur eonvenerit, ita pastor et communionem iudicit, et 
conscientiarum examen instituit. Gomparet quisque 
paterfamilias cum domesticis suis, apud pastorem (die 
et liora sibi assignatis) ibiqiic examinantur, " quam dili- 
gentes sint in praBstando divino cultu^ publico et pri- 
vatim? an precibus quotidianis domi cum prsemissa 
psalmodia et Scripturarum lectione vactut queiii inde 

V 



66 



EATIO mSCIPLlNj: ORDINISQUE 



capiant iructum et prolectumr" Atqne turn exm^iiuantur, 
janiores prsBsertiiiij qaomodo hoc illndve intelligaat f 
Turn de ratione vitas, an honesta conversatione doc- 
trinam Dei nostii oment ? quoinodo iiberi parentibus^ 
et famuli heris sois pareaat V Similiter patres- et matres- 
familias^ ''Nmn satis bono exemplo suis praeeant? nam 
ad pietatem et bouos mores diligenter satis iiis truant 
Ubi facile occasiones uiiliter aliquid monendi^ docendi^ 
dehortandi^ oocmnmt. Qni parom digne se gerens 
deprehensns fuerit, jus accedendae comumnionis ei nou 
conceditur, nisi senam serio pollicitus fuerit emenda- 
tionem. Quod si contomaciam superaddit^ snspenditur 
omnino ct removctur; donee pracfractam cervicemjugo 
Christi submittat. Id enim ita fieri debere^ exemplum 
Apostoloram^ potestasqne a Christo iUis et saooessoribna 
collata^ 2 Cor. x. 4, 5, 6, 8, nos docuit. 

2. Ante ipsum coeua) S, actum verbi divioi praedica- 
tione omnes ad spiritualem esnriem et eitim excitantiu% 
Act, XX. 7, 11. 

3. Turn precibus ardenter misericordiam Dei im- 
plorantes» peccatonim remissionem^ et dignam mensse 
Dominicas participationem^ sibi expetmit. 

4. Mox eis nomine Cbristi peccatorum venia (abso- 
lutio) et jus £liorum Dei^ solemmssime nomine S* S* 
Trinitatis nimciatur^ Act. xiii. 88^ 89^ 1 JoK ii, 12^ 2 
Cor. xiii. 14. 

« 5. Kecitat Minister verba Tobtameuti^panem in populi 
conspectu frangens, et calicem manu prehendens. Tom 

adjimgit brevem verborum cxegesin, mysteriiquo liujus 
ad mentem Cbristi facta declaratione, non in elementis 
hsDrere^ sed sursum corda toUere docet. Tandem omnes 



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IN U*\ITATE FEATRUM BOHBMUKUM. 67 

digue prseparafcos ad sacrum epulum Cliristi nomine 
invitat. 

6. Accednnt proinde, debita oum veneTatione^primam 

pastor cum ministris iJcclesiae quotqiiot adsunt ; post 
magistratus ; torn seniores EcciesiaB seu presbyteri^ et 
denique populns reliqnaB^ habita aetatis etiam ratione : 
ut primo viri, turn Jidolcsceutes, tandem pueri accedant, 
\mo et altero presbyteris, ne quid indecori admittatur^ 
aut extraneus aUquis^ vel piH>fannB^ temere se ingerat^ 
attendente. Demmn foemmse. Procumbitnns autem in 
genua sacram sumendo coenam, non superstitione ido- 
lolatrica ; sed quod per tempomm conditionem aliter 
bactenns non licuit : (majores quippe nostri anno 1494^ 
stando commuiuonem introduxerant, sed excitata ob id 
atrociore persecatione^ desistere fuenmt coacti). Quum 
et ipse hie in genua procnmbendi litus^ pie a piis nsur- 
patus^devotioncm ipsam,et in conspectuDei humilitatem, 
adeoque gaudium cum tremore augeat. Interea vero 
totns populus bjmnis de passione Christie salutiferisque 
beneficiis^ Deum laudat. 

7, Poatremum gratise aguntur Deo (toto iterum coetu 
in genua proYoluto); exhortatio ad pietatis studia insti* 
tnitur; benedictionisque divinsB dennntiatione coetus in 
pace dimittitur, eleemosjna in pauperes gratitudinem 
contestans suom. 

y. FOBHA COKJUOES COFULANDI. 

Applicaturis ad matrimonium animum, ne quid 

inconsultis parentibus, cognatis^ pastore (qui felices 
successus a Deo exorare collaboret) tentent agautve^ 
auctores hortatorosque sumus. 

F 2 



68 RATIO DlfiCIPLINX OBDHnSQUE 

2. ClandestinaB oontractionea prohibemus omnino : 
in secas feoienteB discipUna extenditar. 

3. Ipse copulandi actus publico £t: ubi (prddmisso 
aliquo sacro texta, et ex ejus occasione de conjugii 
ratione monitiB utilibus) neogami eyocantnr^ coram 

coetu praesente, actorum istoram future teste, quam 
libere^ Gen. zziv. 57^ 58^ quamque legitime coeant^ 
interrogantor; yoto conjngali sibi invicem (ad indis- 
Bolubilem mntui amoris et fidei nexum) obligaiitiir : a. 
Ministro^ dextris prehensi^ legit imi conjuges prouuu- 
ciantnr^ verbisque Christi (''quod Dens Gonjmudt homo 
ne sejungat/^ Matt. xix. 5, 6), in nomine Patris^ et 
Filii> et Spintus Sancti cou£rmantur. 

4. Fiont Yota pro neogamia ad Demn. 

5. Neogami in spem divinsB benedictionis ei iguntur^ 
eaque ipsis nomine Dei confirmatur ; praesentes vero 
omnes ad pie^ modeste, temperanter conYivandmn . 
(ebrietate^ Bcurrilitate^ choreis^ aliisque scandalis se-- 
metis) admonentur. 

YI. FoBMA Mqbotos Yisitandi Mobtuosqui; Fun£&andi. 

In morbo gravi constitutus nostrorum aliquis Eccle- 
eim preoibus sese commendat ; qpm pro ipso fiont, Jac. 
V. 14, 15. 

2. Visitatur a Ministro, Matt. xxv. 36, verbo Dei 
primnm pcenitentiae commonefit, Isa. zxxvui. 1, turn 
ad fidnciam misericordiad et salntis erigitur. Monetur 
insuper, ut quicquid Deus de ipso disponere Yoluerit, 
paratus sit ad utrumque, Phil. i. 23, confidatque post- 
quom in fide Filii Dei vixit, non itumm e morte in 
judicium, sed in vitam aeteruam. 




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IN UNXTATii: FBATKUM BOHEIfORUM, 



69 



3. Si eacharistidB usu adhuc in spiritu roborari petit^ 
non abnuitor ; adrocatis tamen aliis qmbnsdam^ nt vere 
Banctorom commimio sit. 

In funeribus deducendis pi us alibi quoque nsitatus 
BIOS servatnr ; ut ninkirum pastor^ cum jnyentute echo- 
kstica^ cantn deducant mortuos fideles ad sepnltiiTSd 
locum : ibique I'unebri concione pro re nata pra3senti 
populo (ex yerbo Dei) proponatur^ quod institaUonij 
solatioy caatione^ serviat. 

VII. CoNsuETUDO CIRCA Dns Fbstos. 

Inter dies fesiios primam tribuimns dignitatem np^ 

timo dieiy dominico : quern arbitramur nemini hominuni 
ad operas externas et serviles^ ullo etiam iibertatis 
christianaB prsBtexta adhibere licere. Idqne propterea, 
qnod institationem ejas non pro oeremonia^ sed pro 
parte moralis^ a&ternum inviolabilisj legis agnoscimus* 
Qnoniam, 

1. Ante ipsam scriptam legem jam inde ab orbe 

condito institutus, et quasi universe muiido indictus^ 
peculiarique benedictione consecratus est Gen. ii. 3« 

2« In ipsa quoque lege diem septimnm, non inter 
cerecionialia instituta reperimus,, acd iu ipsishimo 
calogo : qui non a Mose^ ceremoniarum et umbrarum 
promulgatore^ sed ab ipso Deo coelitusj voce majestatis 
promulgatus, et in tabulis lapideis digito Dei scriptus 
fuit^ Exod. zx. 8^ 22, xxxi. 18* 

8. Non reperimus ullum praBceptum toties per legem 
et Frophetas repetitnm, et tantopere efflagitatum^ ut 
praeceptum de Sabbato. Non verisimilo est^ Deum 
ceremoniam tanti facere potuisse; praasertim protesta* 



70 



B^TIO DISCIPUNiK 0£DINISQU£ 



turn, non se requisivisse ceremoniaSj Psalm. L 8^ Jer» 
yii. 22, 23. 

4. Nasquam Deiis totics ad proprium excmplum 
provocate ut in Loc prascepto : quia nempe ipse quicvit 
ab opere sao extemo^ ut et nos qmescamuSj Exod. 

XX. 11. 

5. In Kujus mandati violatores tantopero Deus ex- 
ardetj ut eos simpUoiter morfce toUi velit^ Exod. xxxL. 1 4f, 
Kum. XV. 35. Observatoribus contra, hujus et sBternsa 
vitaB praemia pollicetur, Isa. Ivi. 2, et Iviii. 13, 14. 

6* Neo abscondit rationem Deus, cur tarn ardenter 
hoc desideret a populo suo. Quia, inquit, " hoc signum 
est inter me et vob, per generationes vestras, mc esse 
Jehovam, qui vos sanctifioat/^ Exod. xxxi. 13, Ezech* 
XX, 12. 

7. Ideo Christus, quamvis Domiuus sabbati. Marc, 
ii. 28, sabbatis tamen feriabatur : non quidem Phari* 
saico ceremoniali ritu, sed ita ut semper fere Sabbatis 

verbum Dei doceret, operaque miHericordiaB segrotos 
restituendo, exerceret, Luc. iv. 16, 17. Similiter Apos- 
toli translata Sabbati gloria in piimum diem, accurate 

dies illos observabant : ad cogendos nimiriim coetus 
sacros, in ilUsque habenda pietatis exercitia, adeo ut 
saepius vesperi etiam, et ad noctis medium, una con- 
gregati perdurarent, 1 Cor. xvi. 2, Act. xx. 7, 10, unde 
et nomen ei, dominid diet, iudiderunt, Apoc. i. 10. 
Sanctificamus vero diem dominicum boo modo : 
1. Quit'scondo a laboribus externis : a vectando nimi- 
rum, bajulando, et tractando, qusa ad victmn et opificia 
externa, negotiationemque, spectant; ut famulitium 
quoquu, et jumoiita, traucj^uillie respiratiuiii vacare pps- 



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IN UHlTATfi F&AT&UM BOUEMORUM. 



71 



siiifc, Exod. XX. 10, Nohem. xiii. 15. Magis vero ab- 
stmendo ab operibua carnis, ebrietate, choreis, alea, 
otiosis divagationibus, et nugis ; itemque a nuptiaUbas 
conviviis, nandinia, et mercatibus. Sed et hoc moris 
erat (prsBsertim sub magistrata Ecclesise patrocinante) 
ut die sabbati dominicumprsecedente mature, ante solis 
occasum, omnes a laboribus externis desisterent, et cum 
adventante yespera, diei Deo sacratse sanctificationem 
anspicarentor. 

2. Tractando spiritnalia et divina: decantando ni- 
mirum hynmos, et legendo Scripturas^ jam ipso Sabbato 
vespori : mane autem et toto dominico die, coetus fire- 
qiicutiuidoj sacra mcdiUtado et agoiido ; non somel 
taatum vel bis^ sed (at ante dictum) quater vel quin- 
qmes. Quia enirn Dens totum hunc diem a censn ali* 
orumexemit, sibique soli, tanquam sanctum suum diem, 
attribuit, Exod. xx. 9, 10, Isa. Iviii. 13, couvementissi- 
mom putabant majores nostri, si potior ejus pars in 
communi fidelium congrogatione trausigatnr, eaque ra- 
tione supervacaneis divagationibus, otio, vanitatibus 
aliis (quas Deus a sancto die sno abesse vult, Isa* Iviii. 
13.) preecavendis^ occasio sit. Tdeo etiam a revidendis 
rcditibus^ recognoscendis accepti et expensi tabulis, 
a debitisque exigendis dehortamur : ut omnes tempo- 
rariorum potius obliti setema meditari discant, Heb. 
iv. 9. 

Celebramus pr^Bterea praecipuorum Cbristi opcrum 
memoriam certis diebns : nempe adventm (sen tftcar- 

nationis), natitntatis, mortis, remrrectitmis, ascermonhs, 
Epiritus Saudi missionis, item circumcisio/m, epiphani<B, 
iranafiguratioma. Praoterea Apoatohrum et aliquot 



72 



martyrum dies ; md kos eadem Christiana liberate^ qua 
csBterij znemoriflB solimi causa, et in oceasionem constan- 
tia3 atque patientise exempla in'martyribas proponendi, 
atque subinde aliquid utile populum admouendij Heb. 
xiii. 7* Peracta enim conoionej et precibos^ ssque ut 
casteris diebus ad operas omnes se conferunt^ ESxod. 
XX. 9. 

YIIL fijTDS oiacA Dies Pbbcuic^ sbu Sufpugatiwis 

PuBLlCiE ET SoLiiMKiS. 

Quater axmo^ seu trimestri quovis^ certos dies obser- 
vamus, ad redintegrandum in populo poenitentdiB sta- 
dium. Ubi (die mercurii et die veneris) congregatus di- 
ligenterpopulus e verbo Dei, pro temporum necessitate, 
instituitur : turn peccatorum fit confessio» Deique mi- 
sericordia, poenarum cum deprecatione, imploratur : ut 
Deus Ecclesise pacem, operarios fideles, nutritios pics, 
concedat^ concessos Spiritn sapienti® et consilii gu- 
bemet ; lapses et aberrantes convertat et erigat, infide* 
lium quoque gentium miser t us Ecclesiee suae aggreget. 
Et quia dies iUi nobis pcenitentiales dicuntor, admonetar 
populns recipiscentias Yeree, jejunii^ sobrietatis^ elee- 
niosynarum. Matt. v. 44, 45, et ix. 38, 2 Thess. iii. 1. 
Et ut toto die in domibus suis, rota et suspiria ad Deom 
repetant ; praesertim bora meridiana, pomeridiana, ves- 
pertina, quisque paterfamilias cum snis. 

IX. Brrus Jbjuniobuh, 

Bocemus jejunium consisteru, non in dborum delectn, 
sed abstinentia ab omni cibo et potu, somnique etiam 



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m UNITATE FfiATBDM BOHBMOBUM. 73 

evitatione^ ad certam tempuB: saltem ad vesperam 
usque^ nisi alicajas valetado non ferat. 

2. Kon usui^amus id opimone meriti, aut cultus 
divim partem ; sed at canuB mortificandsd^ hmnilitatis* 
que et super peccata contritionis ezdtandie, ibediiuii; 
et ut ad divina meditandum mens sit sedatior, Zech. vii. 
5^ Isa. lyiii. 5. 

3. Ejusmodi jejtmia indicaro solemns* 

1. Diebus precum solemnium, ut modo dictum est. 

2. Instante aut ingmente pericnlo qaopiam belU, 
pestis; persecutioiiisj vel nmns etiam Ecclesisd^ ant 

hominis. 

3. Cum ministri Ecclesise deligeudi et ordinandi sunt 
in Synodis. 

Stimnlamur vero ad usurpanda ejusmodi jejunia, tarn 
exiiortationibus, quam exemplis Scrip turae sacraa^ JoeL 
ii. 12, lb, 2 Cor. vi. b, PsaL zxrr. 13^ Jon. iii* 8, Act. 
Xiii. 3, 

X« Dx Elibhosynis. 

Has nt nltroneas oblationes infenmt auditores amrio 

Ecelesiastico^ pro yoluntate sua^ iu usum pauperum 
&detinm,Lac.xxi.l. 

2. Id vero ntUbemm est qnoties aliciii allnbescit, ita 
conjunctim non nisi diebus precum, et jejunii, sacra^que 
conuannionifl^ atque si eztraordinarie necessitas ingmat^ 
colligi Solent^ 1 Cor. xyi. !• 

3. Erogari autem sclent et distribui inter pauperes, 
pro necessitate cujasque : sive quosdam in ptocho-tro. 
phiis nntriendo et convestiendo^ sive alias morbis yel 
setate conf(?ctis, opis aliquid subministrando. 



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74 



RITIO DISCIPLlNJi: OEBINISQUE 



4. QuaDlibet Eccleisia suas Labet Eleemosynas» quibus 
sois paaperibus saccarrat* 8i qn» auiem eg^ntior sit, 
qnam ut Buis pauperibns snfficiat, ez aliis Ecclesiis 

aliqiiid iinpcrtiri solot : nt juxta Apostoli prjjescriptum, 
'^aliorum abundantia sappleat aliojrom d^ectum/^ 2 
Cor. yiii* 14. 

o. Neque Elecmosyiiac; nomiue id solum nobis venit, 
quod in a^rariuiu Ecclesiss depoui solet; sed omnia 
qnoqne inise!ricordi88 opera. IN^empe quicqidd humani- 
* tatis in Ghristi nomine proximo qnis exhibet^ cibum, 
potum^ vestem^ habitationemj xnedicamentumj aliaque 
vit» necessaria prsdbendo. 

6. Ad quas Eleemosynas bomines exoitari solent 
doctrina Scripturarum : quaa ad eas exhortantur et in- 
struunt, iisdemque prsemia largissima promifctunt^ Deut. 
XV. 7f 8y Frov. xix. 17^ Math. vi. 3^ 4^ Luc. xiv. 12^ 13^ 
14, Hobr. iiii. iG. 



CAP. IV. 

DE ORDINE DUMESTICO MINISTEORUM. 

Pastores Fratrum in domibus suis secum adolescen- 
tulos^ houoBte natos, bene a parentibus educatos^ et 
quod ad ministerimn animimi applicatnroB speti sit, an- * 
tiqua consuetadine alm:itj litteris divinia et pietate 
imbnunt, admoresquelionestos^ modestiam^ obedientiam, * 
formant: qnandoque etiam laboribuB extenuB^ nt et 
adultiores acoluthos, diaconoB, miniBtros noyellos (tarn 
otii vitaudi causa, quam inopise neceaisiUte, 2 iieg. vi. 



nr UKITATB FBATBUM BOHBMO&UM. 75 

1, 4, 1 Cor. iv. 12)^ adhibent. Gojasmodi eureitia 
ordine certo procedimt : nt nempe destioata sit liora 

surgendi^ preces agendi, studia et labores tractandi, 
prandeudi^ coaiuuidi cubitumque eondij Eccles. iii. 1. 
Dato enim campaniila signo^ sorgnnt omneB; lotiqne et 
induti, genibas siniul ilexis Deura laudant, Psal, v. 3. 
Tom se ad lectionem ac ineditationem Bacrorum quisque 
confertto Post horam circiter iteram dator signuniy et 
conveniunt jam omnes pariter domestici, Psal. Ixxxviii. 
* 13, et cxix. 147, 148, Prov. viii. 34, ibique oantu psalini • 
aut byinni prsBmisso, Scriptam partem ptselegit, de- 
clorai^ ezindeque titilia monet, et ad Denm laudandnm 
et invocandum cohortatur, sive pastor ipse, sive cujus 
ea die vices sunt, (Omnes enim miniaterio destinati, ad 
pueros usque, taUbus exercitiis adHbentnr.) Peractis 
precibus, redit qiiisque ad operas suas, legcudo, scri- 
bendo, memoriae mandaado, yel etiam (ubi scholss 
liabentur) lectiones latinas andiendo* Atque ex his 
postmodum quidam ad scliolas oxteras, parentum vel 
antistitum sumpta, emittuatur; prout vel necessitas ex- 
igit, yel res angusta domi permittit. Pomeridianmn 
tempns, tanqnam stndns minus accommodatnm, pie- 
romque exteruis opens transmittitur, usque ad coenam : 
exoeptis, qni in juventute civioa instituenda occnpan- 
tor. Hora tamen pomeridiana secunda iteram ad preces 
(Apostolico exem})lo, Act. iii. 1), conveniunt, iisquo 
peractis ad operas redeunt omues. Quantum a coena 
temporis superest, vel mnsic» exercend», vel psalmo- 
diec datur. Tandem vespertinte preces, Psal. Iv. 17, 
^em imponunt, et quilibet ad quietem se coufert: 
neque noctumaB sessitationes, multo minus domo egres- 



76 



KAiio disciflinj: ordinisqub 



ttioiics, cuiquani pLMiiiitiunt iir. Ideoque domus tem" 
pesiive clauditur, clavesque vel patrifamiliaSj vol cufitodi 
seqnentiB diei tradantar. Prandii et coen» tempos nee 
eilentio^ Dec nugis, transmittitur ; sed recitant me- 
moriter pueri vel morum preecepta, vel catechesin, vel 
cantilenas ant psalmos, quos memoriss mandare josai 
snnt ; adnltioreB yero partem aliquam textas sacri ex 
ordine. Quantum supersit temporis, proponitur The- 
ologica qucepiam (ordinorie ad locmn communem ejus 
liebdomadis spectans) qurastio ; m qna enodonda qais*- 
quc (ab inlimiH facto initio) suas uxperitur vires, pastor 
deuique concludit. Aliquando etiam (quaestionis illioa 
loco) aliquid prsBlegi jubetor. Habent et distributa 
inter so otiicia ordinis domestici omnes: ut omnes jam 
A puontia attentioni et solertisa cuidam^ ad vocationia 
munia dextre obennda neceasariao adsuescant, nec quia* 
qiiam frnstra pane yeBcator. (Majoribns majora^ mi- 
nora minoribus committuntur : minoribus nempe cura 
malluyii^ mensaram instraendoram^ conclaTium erer- 
rendorom, etc. ; majoribna cnra ostii domus^ cellae^ gra- 
uarii, hortorura, horolojopi, bibliothecaB, munditiei, ut 
nemo sine atteutione exercenda reliuquatur^ sao et com* 
mnni bono.) 

Munia Gohhunu^ sed fbb Obbinem Aj>mmBTRLSDJi, 

nUPLICU SUNT* 

Qnaedam domestica^ ministris^ diaconis, acolathisi 

communia : (luibuB unus una dies fungitur, secundus 
secuuda^ tertius tertia, usque ad postremum. Decurio- 
nem^ sen ordinis custodem possis dicere : cujus offida 



IN UNITATE BOHEMORUM. 77 

, suntj 1. Surgendi campana signum dare; 2. Lyclnium 
accendere; 3. Gantum ante preces moderari; 4. Tex« 
tain prselegere ; 5. Pamnesin institnere ; 6. Si qnis a 
precibus aut studiis absit, notare \, 7. Sub prandium 
qnaestionem aliquam duacursni subministrare^ (quod et 
pariter de coena et precibus yespeiiinis intelligendum); 
8. Tandemque sub noctem domum untiique occludere; 
clayesque pastori, aut cui debeutur, assignare. 

Alia sunt mama pnAHca, solorum qui concionibus ad 
populum baboudis exercentur, diebus nempe profestis. 
Id quoque procedit per ordmem ; ut mature quisque 
se praeparare^ omnea vero m prophetaudi dono profieere, 
possint, Numer. xi. 29, 1 Cor. xiv. 31. Cui fini hoc 
etiam iuservit : quod ubique per yiciniam auditores sunt, 
qui ob distantiam josto majoremj vel ob morbos^ non 
satis commode coetum communem frequentare possunt, 
emittit pastor diaconoS| vel acolutboa (sive singulis 
diebus domiuicis, sive per intervalla)^ qui eis verbuni 
Dei loquantur. Quod utrinque prodest : auditoribus 
scilicet nullibi neglectis ; ministerii vero canditatis 
ubique et semper augmeuta capientibus. Ideo mature 
se meditationi teztuum dominicalium accingcre sclent 
cinnos ; vel triduo ante. Die enim Sabbati matutina 
prece peracta^ inquirit pastor^ quid meditatus jam sit 
unusquisque» super crastinum textum i enanant igitur> 
acoluthi primum, turn aHi consequenter. Pastor denique 
coucludit^ et quo potissimom respectare, aut quid urgere 
(pro tempomm et occasionum diversitate) omnes^ ut et 
quo unusquisque abire et ubi docere debeant, indicat. 

Huic etiam legi, ob evitanda varia incommoda^ omues 
qui Fratemitati nomen dedemnt^ subjacere tenentur^ ut 



78 



BATXO DISCI FLIN£ OKDINISQUE 



ne quid proprio arbitratu audeant: sive domo egrediendo 
(mconsoio pastore ant administro)^ sive sibi utensilinm 

all (m 1(1 comparaiido, sive cpistolas (alicujus momenti) 
aliquo mitteiidOj sive aliquid reram suaruui alio conce- 
dendo^ sive aUenam quid in depositmn anmendo ; multo 
minus vero operam soani ad consignandos contractns, 
testamenta^ ckirograpliOB (verbo ad \illa politica) com- 
modando* 

Minares, pueri et acolniihi^ sastineiit hebdomadatim 

examen, quid egerint^ quid didicerint, quam decore in 
omoibus se gesserint. Annuatim yero omnium domes- 
ticoium officionun renovatio fieri solet^ drca anni pri- 

mordia : non solum quia pcrsonfe mutari, et ab alio 
pastore ad alium (pro necessitate) transferri, solent ; 
sed etiam ut redintegratio fiat oFdinis boni^ in omni- 
basque amor et obsequium ejus conscientiaeque studium 
excitetur, Atque hie etiam ratio reddi solet, quern 
auctorem quia eo anno et quanto com frncta evolvit; 
novmnqne aliqnod penaam anno seqnenti datnr. 

Tandem Uuitaiis institutum est^ nequis pastomm aut 
adjutorum anonim absque necessitate^ et qnantam fieri 
potest, Senioris sni consensuj peregre proficiscatnr : et 
(iULim profieiscitur, ne alibi quam in Fratrum domibus 
(nisi ubi desint) divertat^ et pemoctet. Hie enimexcipi, 
et pro re nata tractari solent. ParsBneses Tero sive ad 
preces privatas, sive ad populum e siicfgestu, liospitum 
corolla sunt : a.d contestandam et stabiliendam doctrinsB 
et animorom harmoniam; nt hac etiam re primitivae 
Ecclesiae vestigia premantur. Act. xiii. 15. 



iN UNITATE FRATRUM BOHEMORUM, 



79 



CAP. ¥• 

D£ OBDINE DOMESTiOO AUDITOBUM. 

Non se solos Fratrum mmistii ordine bono continent, 
sed anditoribns quoque fidei sn» commissis, idem per 

domos suas imitandi aiictores sunt ; ncmpe, 

1. Ut quemadmodam yocavit unumqaemque Dens, 
constitnitque, Ave patrem vel matrem&milias, swe 
liberum, sive servum^ ita qnisquo stationem suani in 
timore Dei tueatur, 1 Cor. vii. 20, Ephes. iv. 1. 

2. Ut cnltoi diyino vacant omnes, matutinis, men* 
dianis, vespertinisque horis, ante at post cibum : Deuni 
invocando, hymnos cantando, sacra legendo, 1 Tim. ii. 
1, et iy. 5j Dent. viii. 10. 

8. Gcetne sacros nedeserant seddiligenterireqttentent, 
snosque secum ducant^ Heb. x. 25. 

4« Liberos et famulitiuin in religione pie instituant : 
diebns dominicia potissimmn^ quantum qnis e concio- 
nibus sacris obscrvarit, sub piandii ot ccBnae tempus 
diligenter exigendo, Deut. vi. 7, Ephes. vi. 4. 

5. Patres- et matres-familias nt stndeant suia bono 
praeire excinplo, eosquc ad imitationeiii adigant. 

6. Mundauas dissolutiones, ebrietatem^ choreas, peje* 
rationea, sennones turpes, aleam, et similia neo intra 
domos ferant^ nee suis alibi permittant. 

7. Opens debitis sues famulos et liberos quotidie 
exerceant: otiaque, nt adolescentiaB venenum, fbgere 
faciant. 

8. Pietatis, juxta moralem legem, omnes aiut obser- 
vantissimi. 



80 



BATio discipline: oedinisque 



9. Patresfamilias per caupoiias et popinas ne diva- 
gentar ; otiio^ potaiionibus^ lasibos^ tempas ne tevant ; 
neque noctn domo absint^ sed rebus suis intenti super 
suos etiam excubias agant. 

10. Yictum quserendi rationes illaudatas et sospectas 
nt fogiimt : foenerationiboB et usnris onmino abstinentes, 
propter interminationes Dei, concmreDtesque varias ini- 
qiiitates^ 1 Thess* iv* 6, Exod* zzii. 25, Psal. xv. 5. 

11. Ad tribtmaUa ne qnis facUe se proripiat, sed 
intervenientes dissensiones amice potius inter fidei con- 
sortes at componaatur ; sive in presbyterio, sive per 
delectoB arbitros. 

12. Observatum id quoquo fuit a majoribus, ut tarn 
abeuntes peregre negotiorum causa, quam. migrantes 
ad habitandnm alio, pastoribus id indicarent^ preces 
EcclesisB pro se peterent, testimonininqna ad alios pas- 
tures sumerent : ut si alicubi consilio, instructione, 
ministerio opus, fides certins constaret. Ordinis enim 
gratia nee auditores ad aUomm pastomm ministeria ^e 
conferre, nec pastores alienis auditoribus ministrare, 
debent: ne inordinata ista licentia iuabusum, et dis- 
ciplinsd detrimentumj abeat. 

Oujusmodi piis institutis adi^uotus populus, non in- 
yitus intra hos se contiuet cancellos. Si quid vero 
exorbitationis intercurrit, per admonitiones sedulas 
redigitur in ordinem 1 Joan. iv. 6, 2 Cor. vii. 15, 
1 Cor. xyi. 16> et 2 Cor. ii. 9. 




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IN UNITATB FRATRDM DOIfEVOKUM. 



81 



CAP. VI. 

DE VISiTATlUAlBUS. 

Certmn est, nullum vcl exquisite institutum ordinem 
sine attenta inspectione durare posse, Ephes. iv. IG, 
Heb. zii. 18. Eo enim fine magiater saos diacipuloSj 
paterfamilias operarios, imperator milites, snbinde in- 
tervisit et spectat ; quia impossibile est, sine adhorta- 
tiombns, dehortationibiifiqae, in officio retineri homines. 
Atqae bac de cansa in Fratrum ITnitate, non solum 
inspectio pastorum in auditores, ut jam dictum, sed et 
inspectio episcopomm inpaatoresipsos, totasqae Eccle* 
sias, introducta est : Apostolomm scilicet exemplo^ qui 
quas fuiidarant Ecclesias,ea8dem visit«indo confirmabant. 
Act. xiv. 21,22, et xy. 36, 41. De visitatiouibus igitur 
Ecclesianim dicendum, 

1. Quando institui soleant ? - 

2. A quo peragi ? 

3. QosB sint visitatoram ezpeditiones f 

1. Yisitationes institnnntur ita, utsemel ainiu 

sia quasvis lustretur; quodusitate vemo, aestivoauteiu, 
autumnalive tempore fit. Necessitate autem exigente 
(ut si pastor EcclesisB praBsentandns, aut scandalo cui- 
piam obviam eundum) etiam hyeme. Si uon sufficiant 
visitatores eodem anno Ecclesiis omnibus, dififeruntur 
sequentem in annum ese, in quibus urgentis necessitatis 
mmus observatur. 

2. In cum bit vero cura haec episcopis proprie, ut per 
suam dicBcesin quisque cum consenioribus collegis Ec- 
clesias visitet, Quodsi legalibus proliibcatur impedi- 



82 



BATIO I>I8CIPL1N£ O&DINISQUB 



mentis^ conseniores mittit* Apostolicoexemplo 1 Thess* 
Hi. 2. ABsami qnoqne sclent e vicinia pastores^ unus 

et alter, ad majorem populi, pastorum coneordiam spec- 
tantisj, de omnibuB quae hie fiimt, fiduciam. Pastor 
yero Tiaitandiia mature commonefleri solet. 

3. ( )j)era visitatorum t^a£edaiii sunt ordinari<By alicB 
extraordinaruB» 

Ordinarim vel privatim cam certis peraoms; vel 
publicxB in toto coctn, expediendaB. 

Quam primum cnim visitatores locum attingunt (vel 
ante meridiem sabbati die) moz, 

1« Pastorem ipsam Beorsim sciscitantnr, qnomodo se 
EcclesidB suse rcs liabeant ? quid expediendum maxime 
veniat ? Tom inqnimnt in emn ipsnm^sitne ''serTns fidelis 
et operariaB inoonfoBibiHB 2 Tim. ii. 16, qnam atten- 
dat lectionij exbortatioiii, doctrinal 1 Tim. iv. 13, 
quam praaeat pietatis exemplo ? ib* y. 12. Turn quo- 
modo vitam suBtentet? Quomodo akmno» Umtatis 
odiicct ? Qualcm se coriiiu qiiisquc exKibeat ? quomodo 
obediat ? quomodo proficiat ? Postea in populum, eras- 
catne an decrescat grez; (jubentqne sibi catalogomejc- 
hiberi). Habeatne aliquos scandalosos, qui bus remedii 
aliquid esset adhibeudum? presbyten et presbytersB^ 
eleemosynariiqnej qnomodo officinin faciant f 

2. Accersmitur pastoiis adjutoreBetalmnni (ministri, 
diaconi, acoluthi) inteiToganturque: an proposito sanc- 
tificationis su» perstent? qnomodo iu pietatis studio 
progrediantnr r quomodo concordiam iroternamqne 
dilectionem colant ? Colos. iv. 8 ; quomodo a past ore 
traetentur ? annon damnosTim aliquem patiantor defec- 
tum f quantum temporis ad studia sibi conoedatnr ? et 



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IN UNIIAT£ FAATBUM BOHSUOBUM. 83 



qaomodo id impendant f quid per id tempos anusquisqae 
e^eritf (Solent enim a visitatoribns quandoque tarn 

pastori, qttam contuberDio ejus auctores legendi submi- 
nistrari : id igitur an^ et quo cum fructu sit factum^ 
rnqniiitur, et aliud quid eyolvendninj describendiini^ 

perageudum, inj unj^^i t ur.) 

3. Turn advocantur presbyteri, quibus abseutiam 
senionmi et Ecclesianixa nomine salnte nimciata> quae- 
stio fit de pastore. Quomodo officium faciat : an verbo 
et opere sedificet f an non per ipsum aut aliquem do- 
mesticornm ejoSj aliqnid Buboriator scandali ? deniqne, 
ntram aliqnid notentpnblioe ezpediendam^ quod totias 
Ecclsiae intersit? 

4. Presbyteras qnoque accersitaB alloqauntur: quo** 
mode mnnere suo^ junioribns 80xx>ribna attendendo, fun- 
gantur? an non intercedant inter aliqnas odia^ invidiae, 
dissidia^ calumnise^ loxus vestiarioB^ etc. 

h. Solent etiam revideri (vel prosentibas aBditnis et 
presbyteris) inventaria supellectilis domesticaD j aDdificia 
itemque, an non pessnmire sonatur aliquid? 

6« Ubi magistratns cum coetu est consentiens^ bunc 
quoqne yisitatores salntant^ et^ an pastore suo sit con- 
tentus cognoscunt. ^ 

Fubiicm autem visitatorum oper» in Ecclesia Bunt^ 
1. Yerbi * Dei prsadicatione ad amoris Dei ardorem 
inflammare : 2. Sacrae coenae administratione omnes 
in fide et caritate Christi confirmare : 8. Exhortationi- 
busqne variis pro ratione status^ ad fiEtcienda alacriter 
posthac officia, excitare. 

Extraordinarii vmtatorum labqres, aliquando tantum 
intervenientesj sunt : yel recondUatio disHdentiim, cui 

G 2 




84 



EATIO DISClPLlN.i: ORDINISQUE 



pastor non sufficiebat (at si inter ccctum et pastoreni 
aut magistratum, litis aliquid lutercedat) ; vel initiatio 
noveUi mmatri (de qna ceremonia supra) ; vel ixtroduetio 
novi pasioris ; vel ordinatio presbyterorum ; vel denique 
templi dedicatio. 

I. PaBSBTTBROBUM POLmOOBITlf ObDDTATIO. 

FresbyteroruiD ordinatio^ quum opus est, hoc ritaper- 
agitor. Jubentnr ante ooncionem vespertmam matnre 
se sistere omnes viri^ ibiqne pmmissa a visitatoribas 

admoiiitione^ elignnt liberis votis quos mnnere illo 
dignos ezistimaiit. Pluribus itaque votis designatii 
vespertina concione finita a visitatore evocantnr^ iUis- 

que oiiicia louneris hujus (toto auscultantc coitu) prae- 
leguntur : illi vero voce et stipulata mauu antistitibus 
XlBitatis, pastori^ Ecclesiseqae sfm, fidem et diligentiam 
obstringunt. Atquo iit in tt mplo quoquc inspectorum 
munere fungi possint, pecuiiari etiam sessionis loco (ad 
commodiorem populi intuitum) cobonestantar. 

Similiter proceditur cum elignntur presbyterae ; ex- 
cepto, quod solo foeiumeo aexu prsesente res peragitur. 

II. Tehpli Dedioatio. 

Templorom dedication seu comecratio^ apud uos hoc 
fit mode : 

1. Oongiegata Ecclesia, praemissoque sacro cantu^ 
declarat visitator, cui fini domus iiasc exaedi6cata sit ? 
nempe ut sit Bethel, domus Dei, et porta cqbU, Genes, 
zzviii. 17, 19, Isa. Ivi. 7, Lnc. xix. 46, iUi itaque usui 

nunc dedendam et consecrandara esse. 

2. Memorat, sanctificatorem omnium unum, solum. 



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IN UNITATE FBATfiUM BOHEMOBUM. S5 



perfectum, Deum esse, qui dicit : ego sum Jcliova 
sanctificaas vos^'^ Exod. zxxi. 13. £t de tabemaculo 
a Mose erecto : sanctificabo tabernacnlum foederis, et 

jsarictificabitur in gloi iiL mea/* Exod. xxix. 43, 44. Et 
ad Salomouem de tempi o ex8Bdi£cato, exaudivi ora- 
tionem tnam, et aanctificavi domnm banc, nt coUocem 
bic noraen meum^^^ 1 Reg. ix. 3. Ideoque hortatur, 
ut nunc ad Deum omues convertaut oculos^ kumilli- 
meque orentj ut bic etiam ponat nomen smim^ Deut. 
xii. 5, 11. 

3. Procumbunt itaque in genua, totus coetus, et ora- 
tione pia, ad Salomoms imitationem, 1 Beg. ym, Deam 
ardenter inyocant. 

4. Admonitio fit, cum protestatione^ ne ad alios usus 
adbibeatur sacer ille locus, quam ad babendos sacros 
ccetus, samimque saactisBimi Dei cultam, in prasentia 
electorum augelorum peragondum. 

5. Et quia "omnia per verbum Dei et orationem 
saxicti£caiikir/' 1 Tim. iy. 5, babetur etiam. mox verbi 
divini praedicatio, sacraque Synaxis. 

6. Tandem denno invocatur nomen Dei; votoque 
benedictioius divinsBj omnibns corde recto bic Deo 
seryitmris afifaturaD, actus i^lauditor. 



86 



EATJO PISClPLlKii: 0£DINISQII£ 



CAP. VII. 

DS OBDINE ET QBADIBUS DISCIPLINES 

ECCLESIASTICiB. 

Quoiiiodo per iiispectionemvariam ordinis fiat custodia 
in Unitato^ dictum est. Jam an tern nou satis esse hortu- 
lanmn plantas^ proceptorem discipnlos^ patrem&anilias 
operarios, intervisere ; sed illi esse stolones putaudos, 
isti mendas tollendas^ huic ignavos iucrepandos et cas- 
tigandoBj ratio dictitat. Opus igitur Ecclesiad qaoque 
disdpUnay qua exorbitantes inclamentnr^ obseqni re- 
nuentes confundantur, praefracti castigentur, putrida 
denique et tabida membra amputentur ao abjiciaator. 
Ideo ChristiiB: ''Bonmn est sal^ habete igitur sal in 
vobis, ct pacem liabete invicem/^ Marc. ix. 50. Item, 

si peccaverit in te frater taus, vade et corripe eum/* 
Mattb. xviii. 15. Item^ si te scandalizat manns tna, 
vcl pus tuiis^ iil)scinde ca^ et ahjice/' ver. 8, 9. A|)ostolus 
denique tcstatur, disciplinam esse filiorum Dei tesseram : 

Si disdplinam snstinetis (inqnit); tanquam filiis vobis 
offert se Deus. Si autem absque disciplina estis, cujus 
participes sunt omnes filii» utique nothi estis, et non 
m/' Heb. adi. 7, 8. 

Atque his de causis tarn salubri institute divino, dis^ 
ciplifUB, subdideront se jam inde a primordiis Unitatis 
nostrse omnes, qoi in sanctom hoc fidei et caritatis 
consortium confluxerant; summit imi; seniofes^ con. 
seniores; mim&tri, adniinistri; audi tores omnes, nobiles 
et ignobiles ; ipsique adeo magistratus : antidotmn 
peccati id esse credentes, si sciant esse^ qui vitae et 

G 



IN UNITATE FBATSUM £OU£H0EUK 



87 



converaationi suae attendeutes, monendi et revocandi, 
adeoque in periculosa deviatione retrahendi potestatem 
Iiabeant^ Psal. cxix. 71, et cxH. 5, 2 Cor. vii. 8, 9, 10, 11. 
Hactenua igitur disciplinae subjacent omnes in Uiutate^ 
ab infante nsque ad senem^ a snbdito usque ad dominiun, 
ab acolutho usque ad episcopum: idque bono suo^ et 
aliorum. Homo etenim cum sit unusquisque, labi potest, 
FroY. zxiv* 16, Jac* iii. 2* Sed ne in lapsu perseveret^ 
atque ita conlangnesoat^ emoriatur, pereat, romedium 
a Cliristo uiiiinarum archiatro praasoriptum est, dis- 
cipiina, ut vidimus. Qu^ cum admmistratur caute, 
prodest non iUi soli in quo exercetnr, sed et aliis» Hino 
Apostolus: ^^peccantes coram omnibus argue^ ut et 
cseteri timorem habeant," 1 Tim. v. 20. 

Gradusautem disciplinad (ex Cbristi pr8BSc!ripto^ Matt, 
xviii* 15), sunt tres : 

I. Admonitioi sive correptio^ occulta. 
2* Increpatio^ et coniusioj publica. 

3« Excommunicatio^ et ab ecclesia. exterminatia^ to* 
talis. 

Prime enim dooentur bio omnes, id juris a Christo 
concessum esse, imo legem impositani, ut curam quit' 

que habeat fratris sui : ac, si videat ddmquere, erroHs 
fraterm commonefaciat, 1 ThessaL y« 11, Heb. iii. 13. 
Ut igitor ansit firater fratrem, soror sororem, conuno- 
ncru, piTuscrtira senior quisque juniorem, id suadent. 
&i quis antem iuiuionitionem talem neglexerit ; ut abus 
majoris auctoritatisj qui cum illo eodem nomine in spi- 
ritu mansuetudinis agat, subometur : quod potissimum 
alicui e presbytorio, aut pas tori ipsi, competit. 

II. De disciplina publiea kniori. 



06 UATIO DISClPiJNJi: 0£DIK1SQU£ 

Si uuila sequitur emendatio^ sistitur toti presby terio^ 
et admonetur yarie> ut peccatum agnoscat et desistat. 
Si flectitiiry cum admonitione et consolatione dimilftitiir: 

si contumax esse pergit, conscientia ejus clavium po- 
testate ligatur^ et a commumoue sacrsB codusd suspen- 
ditnr, donee ad se redeat^ moresqae eorrigat. 

Id ill IcWoribus delictis ita : in gravioribus vero^ et 
uotonis peccatisj aliter proceditur. Nempe citato pec- 
catori ad pastorem et presbyterimn, quoties opus est, 
peccatum exaggeratur. Si gravitatem agnoscit, et intra 
so confusus vere dolet, erigitur in veniae spem. Act. iii- 
il, 18, 19, certia tamen conditionibus. Nimimm 

Primoj ut aliqoandiu in pcenitentia vera Denm pec- 
uata deprecandoj camem mortificaDdo, vitaeque emen- 
dationem re ipsa ezhibendo^ sese exerceat (cajosmodi 
poenitentisB exercitium vel ad proximam communionem, 
vel ultra, extenditur, prout se fructns poenitentias pro- 
ferunt : non uegiigente interim Ecclesia pro lapsis ad 
Deum Yota.) 

Secundo, ut postmodum EcclesiiX) tristitia affectae 
(omnes scandalizatos publice, aliquando per se, ali- 
quando per pastorem deprecando) satisfadat, eique 
se ratione ista reconciliet. Quod si tamen peccatum 
non oinnino pubiice notum est, deprecatione coram 
presbyterio acqaiescitnr* Omnia eo fine, ut eonfhsns 
peccator verius resipiscendi, atque cautius posthac 
agendi, caeteri vero alieno periculo sapiendi, occasionem 
habeanty 1 Tim y. 20. 

III. l)e ej;comffmmca^t(m« incorn^M/nem. 

Si scelus nirais flagitiosum sit,aut peccator pceniteutiae 
loco contumaciam exerceat, transitur ad extremum 



IN UJiilTATE FRATK&M BOHEHO&UM. 89 



clavium gradum^ excommufdcationem : quam Christus 
et Apostoli in Ecdesia umirpariyolantj Matth. xviii. 1 7, 
1 Cor. V. 5, Ac. Hie igitur peccator a sanctorum cora- 
munione totaliter exclusus^ SatanaD traditur^ nisiadhuc 
resipiscat. Exoonmimiicatione publico promulgata^popu- 
las totns^ obsignaturas quasi quod n«mine Ghristi actum 
est^ exclamat. Amen: non absque suspiriis et lacrymis 
piorum. Ita excommunicati obstiuati peccatores pro 
publicanis et ethnicis habentar^ quemadmodum jussit 
Christus. Neque tameu spes gratiae ulli negatur, si 
per seriam poeuitentiam a damnatiouis via in salutis 
yiam rcgrodi velit. Quod si cui poenitentiaB gratiam 
duri vident, grutulaiitiir : et ])().st sufficientem poeni- 
tentiae, utrum seria sit, probationem, publico itcrum 
cam IsBtitia toiius Ecclesi®^ recipiunt^ 2 Cor. ii» ?• 
Atque ita alteram clavium partem (poenitentibus coolum 
aperiendo) adininistrant. 

Disciplina hado ficclesiastica^ per omnes gradus, nee 
bypocritice, nec impetuose et tyrannice, sed ut Apostolus 
mouuit> Gral. vi. 1, in spiritu lenitatis, et cum com- 
paasione intima/' 2 Cor. ii, 4, 5, 6, 7 ; nomine 
et auctoritate Ghristi/' 1 Cor. v. 4; ^'in rodifica- 
tionem, nun destructionem/^ 2 Cor. x. 4, 5, 6, et xiii. 
10^ in delinquentes extendi, a poenitentibus auferri, 
fiolet* 



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90 BATIO DISCIPUNJE OEDINISQUE^ STC 



CONCLUSIO. 

Atque hi smit ritiiB ordinis nostri Eoclesiastici, quos 

majorcs nostri e vurbo Deihaustos amplexi^ pcr duo jain 
seculaj multa cum j»ersecutxone et patientia^ sed multo 
Bao et popnU Dei cam fincta^ obsearvamnti paiitoque 
nos (niHl hactenus sBdificationi propins semens anim- 
advertentes) obseryarej cum Deo anuitimur. Si quibus 
Ecclesiis aliia eandem hanc^ aot similem^ ordinis 
rationem sequi allabescit^ son invidere^ coUaadare 
potius Deum parati sumus ; modo obtineat Apostolicum 
iUud, omnia decenter et secnudmn ordinem fiaut/' 
1 Cor. xir. 40. 

Deus misericors eundem sibi complacentem ordinem 
sanctum inter noSj et ubique per christianitatem suam^ 
Btabiliat^ firmet^ perficiat^ in EcclesisB snee salutarem 
ssdificationem^ uumiuib auLem bui iuudem 1 Amen. 




Ly GoOgl 



ACCOUliT 

OF THE 

IS THE 

UNITY OE THE BOliEMIAN B£ETHEEN. 



PREFACE. 



History informs us that the Bohemian nation, after 
they had heen happily enlightened with the Gospel by 
the mmiBtry of John Hubs and Jerome of Ftagne, 
were yet enticed back again into obedience to the 
apostate See by fresh devices of Satan, at the Council 
of Bas1e> a.d. 1433 ; the cnp^ with a few other things^ 
being all the concessions they obtained. The city of 
Tabor alone, unwilling that the light which had been 
kindled should be hid under a bnshelj held out for 
many years, defending with the sword their purity of 
doctrine and their constancy in the faith ; until they also 
fellj partly overreached by gnile^ partly oyerbome by 
force. However, as many as yet remained of the pious 
followers of Huss, being animated by a divine zeal, 
again took courage, and seceding from those pseudo- 
HnssiteSj the Caliztines, in the year 1457, happily 
succeeded, with Divine assistance, in forming congrega- 
tions in many places, and also a consistory of their 
own. For shortly before that time, a body of the 
Waldenses, being driven from France, had settled with 
one or two of their bishops in the neighbouring part 
of Austria; and to them our people sent a deputation 
with the view of explaining their entire purpose, as 
well as of seeking their advice, and forming a christian 
union with them. The Waldenses applauded their 



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94 



PBSfAGS. 



object, and advised that provision should be made 
against a deficiency of faithful pastors, if those con- 
gregations now embracmg the pure doctrine of the 
Oospel were to be kept together, and that therefore 
they should not wait until individuals who had received 
the Bomish ordination^ induced by love of the truth, 
might, come OTer to them^ but have an ordmation 
among themselves, as the necessity of the case required. 
And since the Waldenses athrmed that they had regular 
bishops^ and a regular Buccession uninterrupted from 
the Apostles^ they in a solemn manner created three of 
our ministers bishops, and conferred on them the power 
of ordaining ministers* But as the name of bUhops 
had become odious through the anti-chriBtian abuse of 
it, they preferred to employ that of Seniors and Anii-- 
9tite$, which has been the practice up to the present 
day. As to the proposed union^ before it could be 
carried into effect, these good Waldenses were again 
dispersed^ and their chief bishop Stephen burnt alive 
at Yienna. Our brethren in Bohemia likewise endured 
many persecutions, yet by the protecting care of God 
they were preserved from extirpation. Indeed^ the 
number of the faithful rather increased, so that towards 
the close of the l«5th century there were about two 
hundred congregations in Bohemia and Moravia, many 
of the nobiliiy piously giviog them countenance. Bat 
how much labour and blood it cost to lay the founda- 
tions of this orthodox fraternity appears from the 
histories which are in our possession. 

With respect to the name of the Fraternity, it waa 
derived from the circumstances of the case. These 



. PBKFACB. 



95 



men were in truth the genubie offspring of the holy 

martyr Huss ; yet the Calixtines had forestalled the de- 
nomination of Hussites ; and moreover our people would 
not Tenture to take their title from znen^ contrary to the 
prohibition of the Holy Spirit.* They therefore called 
themselves by the most commuiidable name of Brethren 
and Sisters, an appellation most suitable for Christians. 
Bat in tiieir public Apologies, and in their books they 
termed themselves '^Brethren of the Law (or rule) 
of Christy' with reference to the leading principle of 
Huss, that the law of Christ is sufficient for the 
government of the church militant, without the addi- 
*'tion of human laws," and being anxious to guard 
against a departure firom this principlej either by them- 
selves or their posterity. And because they had estab- 
lished a settled order among themselves for the 
preservation of unanimity in £Ekith and charity, they 
designated their entire body 7%« XJmty of the 
Brethren/' as it is applied at the present day. And 
as the churches were everywhere occupied by the 
Bomanists, or by the psendo-Hussites, the Brethren 
were under the necessity of erecting oratories of their 
own indifferent towns; and their pastors having no 
regular incomes had to support themselves by the 
labour of their 5wn hands. 

Afterwards, when God, in compassion to Germany, 
raised up the great Luther, the Brethren sent several 
deputations to him and to other distinguished teachers 
of the Gospel in the Empire; when they discovered 
that there was indeed a harmony of doctrine between 

• 1 Cor. i. 12, 13. 



96 



PHKFACK. 



tlicm m the principal and in most points^ but in reg'ard 
to order and a stricter discipline, they bore away the 
palm in comparison witb others ; as is testified by the 
letters still extant of Lutlier and others, either 
addressed to the Brethren or having reference to them. 

Now, although they would have preferred an absolute 
union with the other reformed chiirclics in Germany 
and elsewhere, yet perceiving various dissensions 
springing up among them, they judged it to be their 
duty to stand aloof from party disputes, and cultivate 
Christian Mendship with both sides ; bestowmg mean* 
while the more solicitous care on their own congrega- 
tions, especially with regard to discipline, the more 
they perceived that the prevalence of those contentions 
was the consequence of neglect or laxity of discipline. 

Subsequently, when the Protestants in Germany had 
been vanquished in the war of Smalcald^ and Ferdinand 
inflicted punishment on his Bohemian subjects, as 
confederates of the Protestants; having confiscated the 
propertievS of several of the nobles, he ejected the 
oongK Li itions of the Brethren thence, and in the 
year 1548 expelled them from the kingdom. These 
proceeded in three companies into Great Poland and 
Prussia, where they disseminated the doctrine of the 
Gospel^ and founded several congregations. 

At length, when, in the year 1609, the Bohemian 
States had obtained from the Emperor Rudolph the 
free exercise of religion^ and proceeded to reduce to one 
uniform plan all the evangelical churches that haddiverse 
rituals, — the patrons and antistites of the Brethren 
were directed to explain what they had peculiar to 



PREFACE. 



iheiiiselveSy especially with regard to discipluie and order, 
when they produced the following statement. This met 
with approbation^ but as it was not thought practicable 
at that timo for the churches to be reduced to this 
form^ the indulgence was granted to the Brethren 
(who were^ moreover^ admitted to the common con- 
sistory of the kingdom), to retain their own form of 
discipline and order, ''until Providence should offer 

something more perfect, which might be alike suit- 
" able to aH/' 

But that nothing might, in the meantime, be omitted 
which seemed conducive to the constant observance of 
this good order, and, that remissness might be the 
more surely euardud against, whicli is apt to creep in 
gradually, unless there be a watchful foresight in these 
matters ; this formulary, containing, aa it were, a recog- 
nized code of laws, was revised and completed in the 
General Synod held at Zcrawich in Moravia, in the 
year 1616, and presented to the entire body of the 
ministry for perusal and thorough consideration in all 
its parts. This having been done, it was approved by 
all, and confirmed by the signatures of the Seniors 
and Gonseniors present from Bohemia, Morayia, and 
Poland j to the end that not only a more certain 
account of this matter might be left to posterity, but 
also that the obligation of every individual to a careful 
observance of these regulations in mutual charity might 
be the more binding. 

And moreover, as there were those who wished this 
formulary to be published, while some pious persons in 
other countries and belonging to other churches were 

H 



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98 



PfiEFACE 



understood to have the same desire, it was at len^li 
determined in tke Synod, which was held by the dis- 
persed Fraternity in the year 1632 at Lissa in Poland, 
that iL should bo printed. During* those times, indeed, 
God seemed to be chastising us with another kind of 
discipline (doubtless for our desertion of our first love, 
and declension from our former zeal) ;* yet was it 
judged unfit, that, through any negligence of ours, 
what had once after holy consideration been settled by 
our ancestors^ and up to this time found in practice 
beneficial for the promotion of piety, should go into 
oblivion, and be as it were buried in darkness. It was 
rather fitting to devise means that what is out of joint 
may be set risrht^ and entire distortion avoided, nay 
rather that perfect soundness may be restored.f And 
that this may take place among us, as well as among 
all Christ's faithfiil people, may Grod vouchsafe to renew 
and establish us with His heavenly grace, for tke glory 
of His most holy name. Amen. 

THE SENIORS AND MINISTERS 
of the Unity of the Brethren. 



♦ Rev. u. 4. t Heb. xii, 13. 




ECCLESIASTICAL OllDER 

* 

IX THR 

UNITY OP THE BOHEMIAN BRBTHBEN. 



It is snfficiently evident from instances furnished by ' 

the world at large, that no society of men, no kingdom, 
state, or family, yea, no created thing, can subsist 
without a fixed order ; but that all things would other- 
wise fall at once into confusion and ruin. So neither 
oan the Church, which is ^Hhe house of God/' and 
^^the city of the Great King,'' and '^the Kingdom of 
God/"* consist without a fixed, order. [1] Hence the 
Apostle, *^Let all things be done decently, and in 
order/'t And although precisely the same order may 
not be found in all churches, yet it is certain, that 
in proportion as any particular church is distinguished 
in this respect, will be the degree of its stability and 
prosperity. Induced by this consideration, the original 
founders of our Unity, [2] having withdrawn them- 
selves from the idolaters, had in view not solely, 
although chiefly, to restore purity of doctrine and 
simplicity of Christian life, but also by the bond of 
order to maintain these blessings among themselves, 
and to promote their own advancement in them. 

* I Tim. iu. 15; F0. xlviu. 2; Matt. xx. 1. ^ I Cor. xiv. 40. 

H 2 



370112 



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100 



CHUECH CONSTITUTION 



Thercfuro, with the help of God, they both disposed 
themselves for that holy fellowship, and adapted their 
regulations for the pure worship of God, and the edi£- 
cation of the clmrch ; considermg how they might best 
effect this^ either after the model of the apostolic and 
primitive churchy or as the conditions of their churchy 
then exposed to persecutions, permitted. This we now 
proC'Ced to describe, arranging it in seven chapters, 

!• The order of the whole Unify in general will be 
set forth, 

II. The order of the Ministers and Synods. 

III. The order of the Church Service, or the mode 
of publicly performing Church rites. 

IV. The domestic order of the Ministers, or manner 
of the private life of the Ministers. 

Y. The private order of the Church Members. 

VI. The order of visitation or of the inspection 
exercised by superiors over those placed under them. 

VII. The order of discipline, by which all these 
are held together as by a chain. ' 



OE TI1£ BOHEMIAN BliETHEfiN. 101 



CHAPTER L 

CONCERNING THE ORDER OF THE WHOLE UNITY IN 

GENEKAL. 

• 

TiiE order of the Unity of the Brethren in general 
consists^ partly in a certain distinction of things per- 
taining to the sacred worship of God^ in accordance 
with His word ;* and partly in a classification of persons 
who are with one accord engaged in the aervice of God 
in that congregation, and the connection and union of 
them with one another by certain duties. 

Obdeb of Things. 

As the Brethren perceived tliat all tlmigs were in 
confiision, and no distinction made between what was 
necessary and what was not, or at least between what 
was more necessary and what was less so ; and, 
still worse, that the fundamentals of salvation were 
generally neglected, while attention was bestowed on 
what was external ; they commenced by laying down 
a distinction of the things which are comprised in 
Christianity c'f' 

Kamely, that i^ere are in Christianity 

i Essentia I J 
Auxiliary, (ministerialia) 
Accidental. 

Essentials of Christianity tliey termed those things 
in which the salvation of man is immediately placed : 
namely, on the part of God, the grace of God the 

* Jcr. XV. 19 i Hos. viii. 12; Mutt. vii. 0; Gal. iv. 10. 



102 



CHURCH CONSTITUTION 



Father y the merit of Christy and the gifts of the Holy 
Spirit ; and on our part, faith, hve, and hope. By 
faith f understanding an aoknowledgment of tlie benefits 
of God, and the especial application thereof to our- 
selves ; by love, an ardent zeal to love God in return, 
and to obey him in all things; by hope, *an unshaken 
assurance of persevering in these graces, and thus of 
attaining the end of faith. Without these they taught 
that no one could be saved. 

As the AuxiliarieB of Christianity they regarded those 
nuaiis divinely bestowed upon the Church, by which 
ike grace of God the Father, the merit of Christ, and the 
operation of the Holy Spirit become known to^ and are 
conferred upon us ; that is, by which faith, love, and 
hope are enkindled, cherished, and strengthened in us. 
These are the word 0/ God, the keys, and the sacra" 
ments. For the word of God reveals those essentials to 
us;* the keys assign them^f the sacraaients seal 
them.j: Hence they teach that the ministry of the 
Church is necessary, not on its own account, but 
because of those essentials ; and that there is no other 
object to be sought in or by the ministry^ than the 
advancement of purity of faith, ardour of love, and 
firmness of hope, — ^liopo, tliat in life and death, autl in 
the midst of all temptations, may cling unshakenly to 
the mercy of God. 

Accidentals of Christianity they called those things 
(termed by others adiaphora, or things indifferent) 
which relate to the time^ place, and mode of exercising 
those auxiliaries; that is^ the ceremonies and external 

* P{«. xix. 7—11. t ^^^^ 3ix. 22. { Roiu. iv. 11. ^ 



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OF THE BOEEMUN BRETHEEN. 103 

rites of religion. These things, they were of opinion, 
should be used in accordance with Christian Uberty 
and pradence, in such a manner as that they might 
not only prove no obstacle to faith, love, and hope (by 
withdrawing the mind from them, for instance, or by 
obscuring tiiem; both of which effects follow from, 
idolatrous and superstitions ceremonies), but rather that 
they might serve to illustrate and impress them.* 

Now^ it is these things that the order of our Unity 
has chiefly in view. For the Essentiab and Auxiliaries 
of Christianity we have, in common with all Christians, 
if they were but aware of their own privileges, and had 
a distinct understanding of thein.t In the AccidentaU 
we possess wLai is perchance diverse from others, but 
yet derived from no other source than the Divine 
direction variously indicated in the Scriptures^ and 
drawn from the examples of the primitive church. [3] 
The nature of them, and their adaptation to the .end 
proposed^ we now proceed to explain in the presence 
of the Church j not representing them as involving 
what is necessary to salvation, but as presenting a 
better order, and one more conducive to edification, as 
our own experience has taught us. Yet we neither so 
pertinaciously maintain thorn, as that we would not 
give them up, if anything better were offered in their 
place ; % nor, on the other hand, do we think it right 
to make any change on slight grounds. § Hence it is 
that no one among us is allowed to introduce new 

* Bom. xIt. ; I Cor. xiv. ; Col. ii. 16. 
f Bom. X. 12 £ph. ir. 8--6. 

X i'UU. iii. 15, 16 ; I Thess. v. 21. § 1 Cor. xi. 2. 



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I 



104 CHUECH CONSTITUTION 

senses or opinions, or to perform new ceremonies, or 
to write or publish books, without previous examina* 

tion, and the general approbation. 

THE ORDER OF PERSONS. 

FlBST, AMONO TH£ p£OPL£. 

Tlie order of Persons is such a classification of all, 
that eacli one in the place assigned him may know 
exactly what authority he should exercise, or what 
obedience he should yield, and what regard or duty 
he owes to this or the other person ; as well in respect 
to the people as the ministers. 

Onr ancestors were used to arrange their people or 
hearers in three classes, according to the degrees of 
labour to be undertaken on their account, — Cleaving the 
natural and political goyemment in full force, as of 
husbands in regard to their wives, parents to their 
children, masters to theur servauts, and magistrates to 
their subjects : 

^Namely, as Beginners, 

Projicients, and 

Perfect, or going on unto perfection.* 

Beginners are such as are learning the Catechism, 
and the iirst elements of religion; as the children who 
have been placed by their parents under the care of 
the pastors also adults who have come to us irom the 
idolaters, or such as have been otherwise neglected; 
and who, if they commit themselves to the care of the' 
ministers among the Brethren, usually pass through a 
period of previous instruction and probation.f 

* llcb. V. 13; I Cor. ii. 6; et laid. Ub. 2, Eccics. cap. 21. 
t Ileb. V. 11—14. 




OF THB BOHSHIAN BRETHBIN. 



105 



Proficients are Bach as having become well acqiiainte4 
with the elements of religion^ being received under the 

pastoral Cfll'G, li. lid iidiiiittcd to a participation of all the 
mysteries of the churchy exercise themselves more and 
more in the knowledge of the will of Grod> and in its 
practical observance, and thus conforming them- 
selves to the order of the churchy mamtain their sancti- 
fication.* 

77te Perfect [4] they termed such as had made 
eminent attaiiimeiits in the knowledge of Divine 
things^ and had become so established in iaiih, love, 
and hope^ as now to be able to enhghten others^ and 
to exercise a superintendence over them for the pre- 
servation of order.f 

From these are usually elected :— 

1. The Civil Elders, or Overseers, 

2. The Curators of the Alms, 

3. TkeJEdUes. 

Thjb GmL Eldbbs. 

These are respectable^ grave^ and pious men^ chosen 
from the whole congregation, in order to watch over 
the conservation of all the rest. To them is given 
authority to warn and reprove others, in whom any 

impropriety is observed ; to reconcile persons at vari- 
ance ; and to reduce to order whatever irregularity they 
may have remarked and this, either by themselves, 

or together with the pastor, to w^hom they arc assigned 
as helpers. 

* 2 Cor. vii. 1 ; llch. vi. 1. 

t Ivum. XV. 14; 1 Cor. ii. 6; Tliil. iii. 15. 



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106 CUUKCH CONSTITUTION 

Also iu outward matters touching their domestic 
affairs, the yoimger men and youfhs are wont to seek 
their advice, and are faithfully counselled by them: a 

regulation wliicli, judging by the examples and the 
practice of the ancient church, we think ought by ail 
means to be maintained.'!' 

In like manner, from the fi males there are chosen 
respectable, prudent, and grave matrons^ to attend 
to their own sex, who are famished with like autho- 
rity, t [5] 

The Almon££S. 

The Almoners are prudent men, distinguished for 

their virtue and faithfulness, to whom is committed the 
charge of the treasury, in which each of the hearers 
deposits his contributions, whenever he pleases, so 
as his left hand may not know what his right hand 
doeth.t These, as often as is requisite, draw money 
from thence, insert the amount in the books, and dis- 
tribute it amongst the poor, but with the cognizance 
of the pastor. As far as is in our power we guard 
against mendicity among our people, according to the 
command of God. § It is their duty also to make pro- 
vision for orphans, widows, the. isick, and those who 
are in exile for the Gospel, that they may not be utterly 
destitute. 

The JEdiles, 

The ^diles are men of repute, to whom is com- 
mitted the care of the sacred buildings, and those 

* Exod. xviii. 2t, 22; Dent. i. 13 ; 1 Cor. vi. 2, 4, 5$ 1 Tim. v. 17. 

t Rom. xvi. I. 3, 12; 1 Tim. v. 9, 10; Tit. ii. 3, 4, 

X Matt. vi. 3. § Dcut. xv. 7 — 11; Rom, xii. 8. 



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OJr THE BOHSMIAM BRETHBBN* 107 

>vhich the ministers occupy. Therefore they receive 

the collections which are usually made once a (.quarter ;* 
they enter separately the contributions of each^ and 
expend the money on repairs of the bnildingSj and for 
other purposes of the church ; and once a year they 
render to the congregation an account of their receipts 
and payments; when they are usually released from the 
office^ which is somewhat laborious^ and olihers are 
chosen in their place. 

Such is the order among the Brethren as regards the 
hearers ; to which all without reluctance conform, as 
knowing, both from the word of Grod and their ovm 
experience^ that it is conducive to edification. Nor 
does any one obtrude himself into any office, as thereby 
he would be an object of contempt : but each one, 
being regularly elected by the whole assembly, under- 
takes the duty with as much confidence as the rest feel 
in committing it to him. 

The Oeder of the Ministers in the Unity of the 

Breth&en. 

The Miaistters of the Church are with us priests^ or 
pastors of the congregatUma, ambassadors for Christ to 

• 2 Kings xii. 10, U. 

t The Brethren do not object to the terra priest^ as far as it denotes a 

person dedicated to sacred thinirs, and not one wlio otters sacrifice. 
Yet the liohcmiaii word A'jtiz is lietter, signilyin;^^ a ))Ci-S()n set over tlie 
jKjople, for like the Hebrew Cohen ^ it means both a priest and a prince. 
Yet as they are not ignorant that some othi rs are otFended with the r^atin 
term succt'dos^ they genenilly avoid it, and (as tliej do) call them the 
Ministers of the Church. However, in tfiis place, where the mini&terial 
degrees arc spokoi of, it is needful to employ a dlbtinct appellation. 



108 



CHUKCH CONSTITUTION 



the people."^ Their office is to administer the word, 
the keys, and the sacraments. 

From these pnests our ancestors were accustomed to 
require neither the knowledge of languages nor of 
philosophy, more especially as, through want of 
scholastic institutions, this could not be obtained. But 
if they saw a man well nourished in the words of faith, 
with ability to teach, sober, prudent, and possessing 
the other qualifications which the apostolic canon 
requires in a minister of the church,t — content there- 
with, they recognized such an one as a true ambassador 
of Christ. This practice met with the approbation of 
Doctor Luther, at the same time that he advised them 
to add, as far as was in their power, the study of lan- 
guages ; which from that time, where practicable, has 
been done. 

These have under them novitiates destined for the 
service of the church, as their assistants ; and above 
them, for the maintenance of order, their Bishops or 

Antistites. 

Those who are under their authority and care are the 
Acohths and Deacons. 

ACOLTJTHS. 

Acoluths are youths admitted by the pastors of the 

congregations into their households, that they may be 
trained for the future service of the church in learning 
and morals with more care than they could be with 

their parents or uLse where. Thus Samuel was trained 

* Cor. V. 20. t 1 Tim. iii. and Tit i. 



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OF THE BOHEMIAN BUETHREK. 



109 



under Eli,* Elisha under Elijah,t aad the compfiny of 
the sons of iihe prophets under their elders4 T^huB 
also Clirist fostered aud trained the disciples before He 
entrusted them with the ministry. So Paul had 
Timothy, Titus, Luke, as his attendants and com- 
panions ; whence also itKoXovOla (acoluthia) is expressly 
ascribed to them.§ And hence it is, that this degree 
has obtained in the Church ever since the apostohc 
times. II 

The Bbxthjbsk assign thesb Duties to theis Acoluths. 

1. That while they distinguish themselves beyond 

other youths by an orderly, modest aud pious deport- 
ment, they should be accustomed to show alacrity in 
obedience, and in the spontaneous service of God and 
the Church, and so exhibit the gentleness which becomes 
disciples.^ 

2. That they should exercise themselves in the rudi- 
ments of Theology, by reading and committing to 

memory the larger Catechism, the Gospels, and the 
shorts Epistles to Timothy, Titus, and those of Peter ; 
also Psahns and Spiritual Hymns.^* 

8. The reading of Scripture at family prayers is 
committed to them ; and sometimes an exhortation on 
the same occasion from the passage read ; and this, 

both m order to prove wliat measure of aptitude for 
te aching God may have conibrred upon any one, smd 

• 1 Sam. iii. 1. t 1 Kings xix. 21. t 2 Kings iv. 38. 
§ In the Greek Text, John xxiii. 22 ; 1 Tim. iv. 6 ; 2 Tim. iii. 10. 
II Vide Cyprian, lib. iii. Epist. xxiiL ; and the Canons of the Councils. 
% 2 Tim. iii. 10, 14. ** 2 Tim. iii. 15. 



no 



C'llUKCII CUN.nTITITION 



for tlie gradual tittaiument of that b(jldne.ss ot speakiug* 
in the power of God^ the exercise of which in the presenca 
of the church will in due time be needed.* It is their 
office (whensoever it is not otherwise prov^ided) to call 
the people to the pubUc service by tolling the bells^ to 
open and close the churchy to light the chnrch at the 
early services before day light ; and thus to fulfil these, 
the inferior ecclesiastical functions.f 

4. To teach the Catechism in the schools to the 
children of Christian parents. J 

5. To attend their superiors on their journies^ both 
for the purpose of rendering them service^ and that 
they may everywhere be witnesses of their seemly 
manner of life^ and so learn to conduct themselves 
everywhere with propriety. § 

6. In case of necessity, the reading of the Scriptures^ 
together with some commentary^ is entrusted to them 
also in the smaller public assembly ; or even, if thej 
are capable of it, the ddivering firom memory of a 
short address and prayer. This the pious hearers 
receive with indulgence. 

Thb Dxaoons. 

The Deacons are elder Acolnths^ now in the course 

of preparation for tlic Tinnistry. These the ministers 
of the Brethren employ as their assistants^ after the 
example of the Apostles. || For although they were 

originally ordained by the Apostles for the service of 

* Luke i. 4. f 1 Sam. iii. 1,15. t Acts xviii. 25, 26. 
§ 2 Tim. iv. 1 1» and ti. 3. || Acis vi. 2, kc. ; Fliil. i. 1. 




OF TUl! BOHi>;HIAN BRETHREN. Ill 

tables^ yet it is evideDt tlmt tlicy both preached and 
baptized (as Stephen and Philip)^* and were advanced 
to a higher deprree^ namely, of the Ministry or Pres- 
bytery, t Hence this degree of the diaconate was 
uniformly maintained in the primitive churchy as is 
evident from the canons of <he Gonncils; on which 
account^ although like many other things it has been 
tamed to abnse by Antichrist^ it ought not to be 
banished out of the church. 

Thi Bbsthsbn assign thbsb Dums Tq thxib Deacons. 

1. To apply constantly and intently to the study of 

sacred theology, and prepare themselves suitably for 
the ministry. J 

2. To instruct the youth in church and school in the 
fundamentals of religion. 

3. To exercise themselves in delivering discourses to 
the people. 

4. To administer baptism, whenever directed by the 

pastor ; for Christ also allowed his disciples to baptize 
before he committed to them the keys of the kingdom 
of Heaven.§ So also Peter allowed his,|| and we have 
already sliovsii that the deacoas of the Apostles 
admimstcrcd baptism. 

5. When the Holy Supper is celebrated in a large 
congregation, and there are not sufficient Ministers 
present, the Deacons are also employed in distributing 
not only the cup, but the bread ; yet the Minister 
alone, having the power of the keys, may pronounce 

• Acts vi. 10, and viii. 5, 12, 35, 38. f ^ Tim. iii. 13. 
t I Tim. Hi. 13. § Jolin iy. 2. || Acts x. 48. 



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the absolution to the people^ and soieimiiy deliver tho 
words of mstitiition. 
So the Acolaths and Deacons are the assistants of the 

Ministers. The Bishops and Coadjutors, or Seniors 
niid Couseiiiors, are thje rulers of the Ministers^ or 
Watchers and Overseers, who jointly form the eccle- 
siastical Senate, or as others denominate it, the Con- 
sistory of the Unity. 

GoNCBBKmo THB AiiTisnTSS OB ^Seniors. 

The Antistes or Bishop is with ns a person distin* 

gnished by his age and divine gifts, elected by the 
su&*ages of all the Ministers for the maintenance of 
order in the whole Unity^ confirmed by the solemn rite 
of ordination, and then supported by public authority ; 
taking care that all the rest, each in his place, may 
discharge their duty, and that the work of God may 
proceed everywhere free from scandals and confusion.* 
Of such Bishops there are four, five, or six, as necessity 
may requii-o ; to each of whom is assigned a diocese, 
or a certain number of churches and pastors, f [7] 
Their eminence, in comparison with the other ministers, 
consists in no distinction of honours or revenue, but of 
labours and cares for otiiers: ^'He that is greatest 
among you,** saith Christ, " let him be as the younger ; 
and he that is chief as he that doth serve/^J And 
according to the canons of the Apostles^ Presbyter and 
Bishop are one and the same^ save that the term Bishop 

* Acts xz. 2S; 1 1.; Condi. Carthag. 4. 

t 2 Cor. K. 13—16; Gal. ii. 9. 

{ Lukezxii. 26; Matt, xxiii. U; Markx. 44. 



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OF TH£ BOU£MIAN BEETHREN. 113 

siguifies inspector or superintendent. And thus also 
the Bishops of the Unity are of equal rank^ save that 
one of them has the presidency for the sake of order. 

All these, having been once elected and appointed, 
remain in office during life, unless any one should con* 
daot himself miworthily. 

The Duties which the Aiitistitbs hate in coxkon 

1. To watch over purity of doctrine and efficiency of 
discipline throughout the whole Unity : in accordance 
with the command of Christ, who hath given authority 
to his servants, and to every man his work, and hath 
*^ commanded the porter to watch'** 

2* To provide that youths of - good ports^ may be 
carefully trained for the future service of the Church ; 
as the prophets instructed their sons, and Gamaliel 
brought up Paul at his feet.t 

3. To ordain aooluths, deacons, ministers, and con- 
seniors to their reapective degrees, t 

4« To exercise faithful care over all the ministers, 
deacons, acolnths, widows and orphans in his diocese. 

5. To keep lists of the churches in his diocese, and 
to acquaint himself with their wants, and with the 
members, at least the principal of them. 

6. To assign suitable pastors to the churches, and to 
change them as circiiui stances may require, yet not 
without the cognizance of the other Bishops. 

7. To make an annual visitation of the churches of 
his diocese (concerning which we shall treat hereafter.) 

* Virk xiii. 94. tAet8Xzii.S. {Tit.!. 5. 

I 



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114 



CHURCH CONSTITUTION 



8. To administer reproof to ministers and pastors 
who overstep theu* office. (But the excommiinication 
of a minister is competent only to a whole Synod : all 
things " according to flie power which tiie Lord hath 
given to edification^ not to destruction.")* 

9* If any persecntion or danger is impending, either 
over the whole Unity or some particular chnrch, or 
individuals, it is their duty to consider how the peril 
may he met, or how, at least, some comfort and relief 
may be famished to those who are the subjects of it. 

10. Each Antistes of the Unity is bound to care for 
the Library, and to increase it as much as he can with 
nsefnl books. 

11. The care of the printing-office of the Unity 

devolves upon all alike : but the oversight of it falls to 
the one who lives nearest. 

12. And since it is hazardons to eonomit absolute 
power to a single individual, or to a few, each is bound 
to defer to the judgment, not only of his colleagues^ 
but also of the Conseniors, and to receive their admoni- 
tion, advice, and reproof» From this decision, as the 
legitimate judgment of Ood, there is no appeal, except 
to a general Synod; from whence an appeal cannot bo 
made, except to Him who hath conferred the power of 
giving judgment upon the Church. 

The Duties oi* the P&esident, 

One of the Bishops has the office of President r hi» 

duties are :— 

* 2 Cor..xiii 10. 



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OF THE BOHEMIAN BRETHREN. 



115 



1. To convene the ecclesiastical council (Senatum) 
as often as he thinks it needful ; yet with the knowledge 
and consent of his coUeagnee* 

2. When they are met, to explain the occasion of 
their assembling, and after reminding them of the un- 
certainty of ali human deliberations without Divine 
assistance, to excite them to prayer^ and thus consecrate 
the subsequent transactions^ 

3. To inquire whether the decisions of the preceding 
Synod or assembly have been carried into effect. Then 
to state what is proposed to be done in the present as- 
sembly ; and to request each to mention^ what he thinks 
should form a subject of deliberation: the Secretary 

immediately recording tlie propositions. Aiterwards 
they deliver their sentiments m order, beginning with 
the younger members. The President collects the opi* 
nions, weighs them, and according as the chief reasons 
preponderate, forms the conclusion^ which is entered 
by the Secretary in the Minutes* 

4» It is also tiie President's duty to convene a gene- 
ral Synod when needful ; to appoint persons to provide 
all things requisite for the occasion ; and to take the 
lead in maintaining good order at the Synod« 

The Duties op the Secebtaey of the Unity4 

The office of Secretary is usually entrusted to one of 

the Seniors. His duties are : — 

!• To record the Synodal Acts in the churdi docu* 
ments. 

2. To possess a thorough knowledge of the acta 
and writings of the Unity« 

1 2 



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1 



116 CHOBCH COKSnTUnON 

8« To Bee to the writizigB pabliahed by our adrer- 
saries ; and if an answer be required, and the Conncil 

give directions^ to compose answers and to submit 
them to their judgment. 
4h, To apprize the Conncil if he perceives any defect 

in the writing's of the Unity, and to supply it, in accord- 
anco with their unanimous judgment previously signi- 
fied. 

5. To take care tliat no individual in the Unity 
publish anything of his own will« In a word> to make 
himself acquainted with the causes and purport of all 
the books pubUshed and intended for pubfication* [8] 

DUTUBS 01 THS CoN8£NIO&S, 

To every Senior are added two or three Gonseniors^ 
for i^e purpose of assistance ; whom the ancients termed 

Chorepiscopi. [9] Their duties nve : — 

1. To constitute, in conjunction with the SeniorSj the 
ecclesiastical Council^ or Consistory. 

2. To attend^ beyond the other ministers, to the 
maintenance of good order every where ; and to ap- 
prize their superior^ of whatever they have any where 
observed to require correction. 

3. By word and example to lead others to the ob- 
servance of the laws^ statutes^ and praise-worthy 
customs.^ 

4. To look out for persona lit fur the several degrees 
of the ministry. t 

6. To determine where, in what department^ and 

* FliiL vr. 3; 2 Tim. it. 2. f Tit. t 6. 



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OF TAB BOHSMIAN BBETHBBK. 



117 



how, each minister and asaifltant may labour with 
advantage^ and what may therefore be committed to 

each. 

6. In coiijimction with their Antistes^ to exerdse 
discipline over the ministers. 

7. To visit the church<3S in conipauy with him ; or 
without him in case he directs, and those churchesv 
which he does so direct. 

8. To examine llio acolullis, d{3;icons, and ministers 
called up for ordination ; and after examination to 
present them with a &ithM testimonial to the 
Seniors.* 

9. To watch over the neighbouring pastors of their 
own district (especially such as are immediately com- 
mitted to their orersight)^ and obsenre in what manner 

they discharge their duty. If they remark a slight 
irregularity, it is their duty to correct it ; but in the 
case of graver and scandalous offepces, they must as 
soon as possible apprize the Senior.f 

10. To maintain ^yiolable secrecy respecting the 
deliberations of the conferences.]: [10] 

* 1 Tim. ill 10. i i TbMt, t. 14. t Ptwr.xx. 19. 



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118 



CHUSGH CONSTITUTION 



CHAPTEii il. 

CONCERNING THE SYNODS, AND THE BITB Of 

OllDINATION. 

For weighty reasons (namely to provide for tlie ne- 
cessities either of the whole Unity, or of some one 
diocese) we hold either general or particulmr Synods* 

A General Synod is usually held every tiiree or four 
years ; at which attend all the Seniors and Conseniors, 
the pastors and mimstersj also the deacons and aoo* 
luths, nay even the patrons of ehurches^ especially 
those living near. This is 

1. For the purpose of renewing and confirming bro- 
therly love and concord.^ 

2. To stimulate aud strengthen the mindb of all in 
the work of the Lord.f 

3. To restore tho vigour of order and discipline, if 
laxity should be any where detected, or is to be ap- 
prehended*! 

4. Occasionally also, that scandalons individuals may- 
be expelled the ministry, or that the penitent may be 
solemnly readmitted. 

5. To ordain ministers in whatever degree may be 
required. 

These General JSvnods were not held in one fixed 
place, but in different places, as well in Moravia as in 
Bohemia. Poland, on account of its distance, only sent 

delegates to the Synods ; as was at times the case from 
Bohemia to the Synods in Poland. [11] 

* Bom. i. 11, 12. t 1 Cor. xvi. 14} 1 Pet iv. S. X 1 Cor. i. 10. 



OF TB£ fiOUKMlAN BR£XUK£N. 119 

This is the ordur of the Synods :— . 

1. All who are summoned appear on the day and at 
the place appointed. 

2. Each takes up his abode in the place assigned to 
him ; which is usually arranged in good time. [12] 

3. In the eyeningy at the sound of the bell, all as- 
semljlc in the church ; thtinks are otfered up to God, and 
the Seniors give a paternal welcome to their guests. 

4. After this they go to supper^ according to the 
arrangement of the tables and the attendants, which 
is conducted (as it is also on the following days) with 
moderation^ in the fear of Godj and seasoned with 
pious and friendly conversation.^ Some of the Con- 
seniors are appointed to regulate all; as also daily 
afterwards to visit and salute them when sitting down 
at table. 

5. The following morning a sei'Dion is delivered by 
one of the Seniors or Conseniors, and so every day 
while the Synod lasts : there are also prayers in the 
afternoon and evening, with an admonition always from 
Scripture, on a topic suited to their common edifica- 
tion^ or to the present state of things. 

6. The ministers remain the whole day assembled in 
the church (as do also the deacons and acoluths in the 
place assigned to them), occupied with the subjects 
laid before them by the Seniors. [13] 

7. The Seniors also in a separate room deliberate 
and determme regarding the positions of ministers^ 
churches^ or patrons, or whatever may be before them ; 
yet in afiairs of moment not without the consent of 
the ministers. [14] 

• £pb. ir. 29, & r. 4. 



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120 



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8. Whenever it is needful to supply a vacancy in the 
Council, aftor prayor and fasting, they all .severallj 
write down the names of the persons for whoia they 
vote, and deliver their papers sealed to the Seniors. 

9. Also persons suitable for the degree of the mi- 
nistry are selected from the deacons, regarding eacli 
of whom tlie miuisters state in writing whatever they 
have remarked, whether praiseworthy ur otherwise, and 
send it under seal to the Seniors. 

10. Such as are accredited by faVonrable testimonials 
are exjymined by the Seniors and Conseniors. 

1 1 . Ordination to each degree is publicly performed : 
concerning which hereafter. 

12. Moreover, at a General Synod the Holy Com- 
munion ia always celebrated,* in order to renew mutual 
love, and joy in God; when all the ministers of the 
Church who are present, together with the patrons and 
the believing people, communicate with joy and thanks* 

giving* 

13. Towards the conclusion of the ISynod various 
exhortations are deli vored.t For example: "That each 

would apply all that had been done in this Synod 
to the glory of God, and his own edification ; that 
" each would walk worthily in the vocation wherein he 
has been called, and set a good eiLample to all under 
him, so that the ministry be not evil spoken of in 
any respect.'^ JSometimcs also special warnings are 
added against this or that vice and scandal, intermixed 
with the Divine threatenings and promises. Finally, 
the Synod is dismissed in peace, with benediction and 

* Acts xz« 7. t Acts zx. 25. 



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OF Tai: BOBSMUN BRfiTHBGN 



thanksgivings with tho prayer that God would hence-* 
forward grant a period of peace to the Church, and 

cause His work to prosper to His glory. Au admuiniiuu 
is added that they should all conduct themselves de- 
vonily, modestly, and in concord on their journey 
and at their retiu n liouiu salute their churches, patrous, 
and Jometitics in thu name of the Seniors, and assure 
them of their faithfal pastoral and paternal sohcitade, 
their remembrance of them in prayer before God, and 
their unabated zeal to promote their welfare. f [1^] 

14. The Synodal Acts are registered for future 
reference^ and each of the Seniors has a copy of 
them. 

Particular Synoda, consisting of a smaller nmnber 
of Seniors and ministers, are called on account of sud- 
den emergeucies, which cannot be delayed till a general 
Synod: the business also not concerning the entire 
Unity, but a particular district; or a single church or 
individual. Yet the acts of such a particular Synod 
are immediately communicated to the absent Bishops, 
for the sake of holy unanimity* 

As the ordinations of the ministers take place at the 
general Synods, we now proceed to describe them. 

I. of AcolutLs, 
Ilr of Deacons, 
There is an ordination III* of Ministers, 

* IV. of Conscniors, 
V, of Senioi*s. 

• Gen. xlr. 24. 

\ Bom. JLvi. throughout; lieb. xui.; Kph. i. 16.; Pliil i. 3, 4; Coi. i. & 



122 



CUUKCH CONSTITUTION 



I, Tub 0BDIKAT102I Of ACOLUTHB* 

Every pastor among us is under obligation to board 
one, two, three, or more boys of good parents in his 
hoQse^ to bring them np with a view to the ministry, 

and to take care for their instruction. In order to sti- 
mulate their love for the ministry, the elder of these 
yonths are taken to the Synods, and, after undergoing 
an examiuation, for the ])uq3oso of ascertahiino^ which 
of them may seem worthy of further care and promo- 
tion, and also that they may feel themselves bound to 
the Church, they receive the first degree of their vo- 
cation, that is, as acoluths. 

Their ordination is conducted thus :— 

1. A discourse is delivered on a suitable topic : as for 
instance, on the imitation of Christ, the calliny of tke 
seventy disciples, the sons of the prophets, etc. 

2. They are called out in succession by name, and 
presunt thcmsclv^es before tlio Churcli. 

3. They are interrogated before the whole Synod, 
whether they are willing to devote themselves to the 
service of the Church ? whether they promise obe- 
dicnco ? 

4. Their duties are read to them, (as stated be- 
fore). 

5. These they promise to observe, by giving their 
hands. « 

6. The former acoluths receive them into their com- 
pany, by giving them their right hand. 

7. The whole is concluded with prayer, the benedic- 
tion, and singing. 



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OF TH£ BOHSHIAN B&£IHfi£Mi 123 

II. The Ordination of Dsacons. 

The Deacons are chosen from the elder acolaths^ in 
this manner :— 

1. They are examined by the Seniors whether they 
have now surrendered themselves entirely to Christ 
and the Church, and as to what degree of progress ' 

they liave made in the study of theology.* 

2. They are called by name before the whole Synod, 
when their duties are read to them firom 1 Tim. iii. 8^ 
etc. 

3. They bind themselves by a vow to Christ and 
the Church. 

4. Prayers are oflTered for them, and the Ordainer 

confirms them with the imposition of hands. t 

5. The new deacons present the right hand to the 
Seniors and ministers, in token of holy obedience, and 

the former deacons do the same to thenij in tukuu of 
fellowship. 

6* The solemnity is condnded with the benediction* 

* 

ni. The Ordination of Ministsbs. 

1. When Ministers are to be ordained at a Synod, 
every pastor who is about to take with him his deacon 

or deacons, gives notice to his church, that is, to the 
Presbytery, or civil elders ; who, in a letter addressed 
to the Synod, furnish a testimonial of the life, and con- 
versation, and proficiency 'in preaching of their deacon 
or deacons, stating whether they consider them worthy 
of the ministerial degree. PubUc testimonies are also 

* 1 Tim. uL 10 ; Luke iz. 62. f ^i. 6. 



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124 cuuRcn coNsmuTioii 

wont to bo TLH^uirud of the legitimacy of their birth, 
tiiat they may in every respect be free from reproach. 

2. Thea follows^ in the Synod, the examination of 
the persons to bo ordained, which is threefold.* For 
first, the names of the candidates for ordination 
are submitted to the consideration of the ministers 
assembled in the church ; where the testimonials re- 
garding each, with the votes for or against this or that 
individual, are sealed up by secretaries chosen for 
the purpose, and transmitted to the Seniors. 

3. The second examination is conducted by the Con- 
seniors^ who, admitting three or four at a time, inquire 
into their individual proficiency in theology, how far they 
have beon nourished up in the words of faith ;'^t a^lso 
as to the purity of their intention in serving Christ and 
the Church ;X lastly, respecting their and stability of 
judgment. § 

4. After this, each who has passed his examination 
thus far, is sent to a Bishop for an examination of his 

con science, where the greatness and weight of the 
pastoral otiice are set before him^ and he is asked if he 
can give himself up as a servant to Christ with a pure 
conscience, II and without any view to gain, honour, and 
earthly advantage. If any thing censurable had been 
remarked in the morals of any one of them, the cor- 
rection of it is earnestly urged upon him.^ Finally, 
they are encouraged to hope, for Divine assistance by 
various consolatory assurances.** [IG] 

* 1 Tim. V. 22. f 1 Tim. v. 6. 1 1 Tim. iii. 3. 

§ I Tim. iu. 6. |i 1 Tim. iii. 9 ^ 1 Tim . ii. U v Tit. i. 7, 8$ Col. iii. 8. 

** Ueb. iii. 1 1 John iii. 21. 



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OF THl BOHSVIAK BBBTHBiy. 



6. Next day the ordination takes place ; a fast having 

been observed on the day previous, and solemn sup- 
plications ofifered up on behalf of the necessities of the 
Ohnroh.* 

6. The Synod being assembled, after sino^ing, «t, 
solemn discourse is dciivei*ed on the pastoral office. 
This being ended^ the Ordainer comes forward, and 

1 . Reads a passage of Scripture. 

2. He gives notice to the whole congregation, that 
certain persons are to be called to the holy functions of 
the ministry, and confirmed therein ; and directing his 
address to the candidates themselves, requests that 
when called upon they would obediently present them- 
selves in the presence of God and the Church. 

8. Afterwards; one of the Conseniors comes forward 
and repeats from a list the names of those who are to 
be ordained, who present themselves in order. 

4. The Ordainer inquires, whether they bring a 
ready mind for serving Christ and the Church. 

5. On their giving a modest assent, then are read 
from the apostoHc canon certain portions applicable to 
this rite of consecration, t that seeing they are treading 
in the footsteps of the Apostles, they may have the 
firm persuasion of their heavenly calling. 

6. The Ordainer goes on to inquire whether they are 
worthy of so important an office, lest the Church 
shoold incnr reproach or disgrace through them.]: On 
which two of the Conseniors come forward, and declaro 
before the whole congregation that these men are of 

• Acts zm.2, 3. 1 1 Tim. at J 1 Tim. lii 7. 



126 



CHOfiCU COKSTmJTlOK 



honest descent, are imbued with sound doctrine, and 
BTB of blameless life, and worthy of being intrusted 
with the office of evangelists. [17] 

7. Kneeling down, they are directed to call upon 
Jesus Christ, the chief Shepherd $ afiber which all the 
congregation on their knees offer np sapplications for 
them. 

8. Xhe dnties of the pastoral office are read over to 
them. 

9. They bind themselves with an oath of fidolity to 
God and the Church, that they will continue within 
these prescribed limits to the end. [18] 

10. They are ordained by the imposition of the hands 
of the Bishops present, with invocation over them of the 
name of Christ, that He may yonchsafe to admit them 
into the number of His faithful servants, and to fill them 
with the gifts of His Spirit. Meantime the Con- 
seniors, ministers, and all the people kneel, and sing 
" Come Holy Ghost," Ac. 

11. Tlic new ministors aro exhorted to the exercise 
of patience in trials, from which they will not be exempt, 
and are enconraged with the promises of an eternal 
reward after their labonrs have been Mthfiilly fulfilled.* 
Then they cheerfully offer the right hand to the Seniors 
and Conseniors in token of obedience, and to the 
ministers in token of fellowship ; while the deacons do 
the same to them as a mark of respect. f Meantime 
the Church sings a hymn composed ^m the hundred 
and thirty**third Psahu. 

• 2 Tim. ii 3 ; Dan. xii. 3 j 1 Pet. v. 4. f Gal. li. 9 j 1 Pet. v. 6, 



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or THE BOHSin^il BBfiTHK£K 



12. This solemnity is wont to beooacludad vvith tho 
I10I7 oommunion, all joining therein ^ith thanks*' 

giving. 

On th£ Inauguration of Ministers. 

« 

Ministers ordained among us do not msli into the 
administration of the sacred office, where and when 
they please ; but, soon alter the Synod, visitations are 
held in tlioso cliuxclies, wiiicii have new ministers* 
When the visitor 

1. Treats on the care which Christ the chief Shep- 
herd exercises over his Church, and exhorts them to a 
grateful acknowledgment of the favour. 

2. He informs l^em that N. N. has been regularly 
chosen^ called, and ordained, in order that it may 
appear that he has not obtruded himself^* but como 
on being called; and that the believing people may 
acknowledge such as labourers whom the Lord send» 
into liis harvest.f 

3. He signihes that he will now make a commence-' 
ment of his sacred ofiSce, in the plenary administration 
of the keys of Christ, and of the holy Supper ; and he 
directs him to come forward and address the Church* 

4. The minister^ after a profession of humility in 
following the Divine vocation, and having commended 
himself to the prayers of the Church,} kneels down, aa 
do also the whole congregation, at the monition of the 
TiBitor, and prayers are offered for him. 

5. The minds of all being now animated with con- 
fidence that their prayers are heard, the visitor takes 
the minister by the hand, and leading him to the altar> 

• Jer. xvii. 16. f 38. t vi 19» 20. 



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CHI ECU CONSTITUTION 



or tablo of the Lord, presents him with the Ritual, and 
directs him to enter upon the administration of the 
keys, and of the sacramentB of Christ; the people mean- 
time looking on, and often shed* liny tears. (For these 
ceremonies are not retained from an idea of their 
necessityj but to shadow forth in some measure the 
dignity of the ministry, and to excite reverenoe for 
this oeconomy of Christ's.) [19] 

6, The CoDunnnion is then celebrated by the new 
minister, after which the visitor prononnces the bene» 
diction on. him and the whole church, and thus con- 
cludes the solemnity. Yet the entire management of 
any church is usually not committed at once to new 
ministers, but they remain for the space of a year or 
^ two as assistants to pastors, till they have acquired 
greater experience for the direction of conscience, and 
till the need of any particular church may require their 
services. And if meantime any one should purpose 
marrying, this can only take place under the advice 
. and with the consent of the Seniors* 

On thb Mann£B ov appointing Ministees as Pastors 

Of Churches. 

When the time arrives for appointing some one as 
pastor to a church, as also when pastors are on account 

of circumstances changed, the transaction takes place 
in this manner : 

1* No magistrates or churches among us seek or 

call pastors for themselves, as neither do the ministers 
canvass the parishes ; but each one goes where he is 
appointed, and that church acknowledges him as its 



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OF THE BOHEMUN BRETHREN. 129 

pastor. For it is tlio Imsincss of tlie Seniors to con- 
sider what kind of ruler each church may needj and in 
what sitaatioii eveiy minister may be able Bncceasfiilly 
to carry on the work of the Lord. [20] 

2. Hence, whenever a presentation to a church takes 
place^ after the new pastor has preached a sermon^ the 
visitor comes forward and informs them that this indi- 
vidual is assigfned by the Seniors as pastor to this 
churchy after mature consideration, and entreats that 
he may be received as a servant of Jesus Christ.* He 
likewise exhorts the minister to the zealous discharge 
of his duty, and to watch over this flock of the Lord 
committed to him. A protestation is then made by ' 
both parties, of the pastor to the people, and of the 
people (by one of the lay elders) to the pastor ; the 
former promises pastoral care, the latter obedience as 
to a minister of Jesus Christ ;t wliich is also confirmed 
by the elders jiving their hands to the minister, in the 
sight and imthe name of all the people^ and the whole 
is finally sealed by prayers and the expression of 
mutual wishes for the Divine blessing. 

3. The sacred assembly having been dismissed, the, 
minister about to retire delivers to his successor, in 
presence of the visitor and the elders, a Ust of the 
hearers, together with the furniture belonging to the 
church and to the minister's dweUmg ; an amicable 
agreement is also made regarding other goods, in case 
a division is remiiaite. 

* FhiL U. 29. f Heb. ztii. 17. 

I 



K 



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CMUKCU OOVSnrUTION 



Cases in which the Ministers are bound to seek 
THE Advice oi* thsib Senioss. 

Every pastor set over a church has power over the 
flock oonmiifeted to him, in regard to, all iihat the 
pastoral care requires : except that, 

1. In more difficult cases, and such as are less usual 
(which Bometimea present themselveB to those engaged 
in the direction of conscience), they are instructed to 
do nothing without consulting the Senior, both that 
they may be accustomed not to depend on themselves 
alone, and also that what is done with the consent of 
several persons may be more calculated to promote 
edification. 

2. Also, besides cases of this kind, each minister is 

bound to fumish his Senior from time to time (at least 
once in half a year) with an account of himself and of 
his congregation, either personally or by letter, that 
the latter may be the better enabled to discharge his 
office of superintendent, as not being ignorant of what 
is everywhere going on. 

3. On the death of a magistrate or minister, the 
Senior is usually informed, that by his direction several 
ministers with one of the Conseniors may be able to 

' ^ Attend the funeral as a mark of respect. 

4. And as visitations (concerning which we shall 
treat hereafter) generally take place in the summer, 
every pastor usually makes inquiry of his Senior before 
Easter, Whitsuntide, and in autumn, whether he should 
celebrate ';he holy communion, or wait for the presence 
of the visitors. 



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OF ITHE BOVBHIAN BBBTHftm 181 

IV. Ordination oi* thb Consenioss. 

Whenever necessity requires that the Council of the 
Church Bhould. bo filled up^ therq are chosen from the 
ministers as many men as may be wanted, distiingiiiahed 
for their knowledge of affairs, their picty^ and tlioir 
exemplary lives. This is done by the votes of the 
ministers and* Conseniors, each of whom, aceording as 
hie regards this or the other equal to the dniy, delirers 
his name under seal to the Seniors, or if at a distance 
sends it. . They, after opening the votes^ and ascer- 
taining who have the majority, confirm these the jiext 
day among* the number of the Conseniors in the 
following manner, after the delivery of a charge from 
Scripture on the intent of this officOj or other needful 

topics : 

Being called upon severally by name they stand for- 
ward before the Synod. They are asked whether they 
will engage to present more abundant service to God 
and the Church. On theu: expressing their determina- 
tion to do so, the daties of the o£Sce about to be com- 
mitted to them are read. Then the prayers of the 
whole church are offered up for them, and they receive 
the imposition of hands. After this they present the 
right hand to the Seniors in token of snbmission, and 
to the Conseniors in token of fellowship, and the other 
ministers do the same to them as an assurance of 
obedience. Fioally, after pray^ for the Diyine bless* 
ing, the assembly is dismissed. 

Y. Obdination or thb Antistitzs* 

On the death of one of the Seniors a general Synod 

E 2 



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132 CHORCH €OH01TrUTIOH 

is called m soon as possible ; or^ if one has hem held 
l&iiily, than a particular Synod. However, all the Con- 
seniors assemble^ and a part of the ministers^ the rest 
sending thdr Totes. [21] On this occasion, 

1. A day is first spent in prayer and fasting", that 
God may vouchsafe to ^^dose np the breach/' and 

show whom he has chosen.''^ 

2. In a special meeting the account of a good Bishop 
is laid before them from the Scriptures, and they are 
eizhorted to look out snch an one from the midst of 
them, laying aside every other consideration. 

5. The assembly having separated, each writes down 
his vote, as well mimsters as Conseniors and Seniors 
(yet without comparing or commnnicating their senti- 
ments^ but each as conscience dictates), and these 
votes when sealed are collected. 

4. The Bishops alone in private open the papers, 

and firmly believe that ho who is designated by the 
votes of the majority, is pointed out to them by God. 
However, they do not reveal the result to any one. 

5. At length, on the following day^ the company 
being again assembled^ and having invoked the grace 
of the Holy Spirit, the Ordainer coming forward before 
them, announces that tiieir prayers have been heard, 
and that God has now shown in what manner he would 
have the vacancy of the church filled up* 

6. While all are intent, waiting to know who it may 
be, the Ordainer gives the admonition, that whoever 
may have been nominated, he should not refuse obedi. 
ence to God who calls him, but present himself with 

* AmoBUC. Hi Actsi. S4. 



09 THX BOHEMIAN BBlTHHUr. 133 



confidenoe in the prefienoe of God and of the Church. 
Afterwards another of the Bishopa cornea forward and 

calls on the individual by liaino. 

7. Thus called upon, he presents himself, and is 
aiAked whether he acknowledges and admits this as 
bcini^ truly the call of God ? and whether he oilers hia 
services to God and the Church promptly and with a 
willing mind f* 

8. On expressing his assent, the duties of the office 
are read over to him from the Apostohc canon. 

9. He then distinctly pledges himself to Ood and 
the Church, that he wiU discharge the duty faithfully, 
sincerely, and constantly. 

10. The whole assembly fall on their knees and 
beseech 6od that He would ratify in heaven what is 
done in His name on earth, that He would bestow in- 
crease of gifts upon His servant^ and M him with the 
spirit of wisdom and power for so great a weight of cares. 

11. The Bishops then ordain liim with imposition of 
hands> az^ invocation of the name of God^ while the 
congregation continue kneelingi and sing: **Gome, 
Holy Ghost,'' &c. 

12. The ordination being over, the Bishops present 
admit among them this their co-Bishopj by presenting 
to him the right hand of fellowship, and by a mutual 
embrace before the whole church ; but the Conseniora 
and ministers promise obedience by pledging the hand 
both for themselves and in the name of their absent 
brethren. 

13* At length the assembly is dismissed^ after singing 
a hymn with joy and thanksgiving. 



134 



CHUBCH COHfCriTUTlOH 



CHAPTEE in. 

ON XH£ Oaj)m OF TH£ WJSOSTBJlTIO^B, OB THE FORM 
OF PUBUCLY PERFORMING CHURCH RITES. 

Here will be stated tiie form used by nsj 

I. Of preacliiug the word of God. 

II. Of administering baptism. 

in. Of receiving noviciates under pastoral care. 

IV. Of celebrating the Holy Cuinmuuiou. 

V. Of marrying. 

VI. Of bniying. 

VII. Lastly^ our customs regarding festivals, fabts^ 
and aims. 

L Tab Qbdbb bioabdiko the pbsaobiko ov tab 

Word of God. 

Since it is evident, that the word of Grod is the 
principal part of the ministry, to which the sacraments 

are annexed only as seals,* the ministers of tlie Unity 
also bestow their principal care in teaching it, not 
only on Lord's^ys and anniversary festivals, bat 
also on week-days, and as often as an opportnnity is 
afforded by occasion of a funeral, a marriage, or other- 
wise. 

On LorePS'dapSf as being entirely set apart for divine 

worship, the people assemble four several times to hear 

• Mark xvi. 15$ 1 Cor. i 17 ; Rom* iv. II. 



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OF IH£ BOHEMIAN fi£BTHB£N 



185 



the word of God ; twice before noon and twice after. 
In the first meeting select passages from the prophetB 
are explained ; in the second (which we term the great 
service) passages from tho Gospels; in the afternoon 
from the apostolic writings; and in the evening the 
Holy Bible is read in order, accompanied with instmc- 
tive remarks. In the summer season also, beginning 
at Easter, there is added a fifth meeting at noon ; when 
the youth are assembled, and for their benefit cate* 
cheiical instruction is given in as popular a manner as 
possible, and they are also individually questioned. 
Howeyer, the ^ parents and others likewise attend, both 
that they may return thanks to God after having taken 
refreshment, and that they may be present at the 
mstructionr of their children and domestics. 

The mode of conducting onr sacred assemblies is 
this. When the people are met, a hymn or sacred 
song is snng (in the great service, and at that in the 
afternoon also a psalm) ; then the preacher (after 
having prayed in the pulpit either with the people or 
only mentally), reads his text and explains it; reference 
being always made to the common place of that week; 
For all the chief points of religion are so distributed 
for explication on the Lord's-days, as that they may be 
gone throngh annually : as is shown by the published 
index of such common-places, and of texts serving to elu- 
cidate them, and of sacred songs. The object for which 
this was prepared was to preserve unanimity through* 
out the congregations, not that it should be like a law^ 
from which it is not allowed to deviate ; for the faithful 
pastor is at liberty, as often as he sees necessary, either 



OHUBCH CONSTITUTION 



to choose for himself a text better suited to the place, 
time^ persouSj and occaBions ; or prudently to digress 
from die ordinary texts to other points of instruction, 
cli>siL'i<ioTi, ur consolation. It is rather to be regarded 
as a law, that prolixity in preackmg should be avoided, 
80 to avoid weariness in the hearers. Hence it is 
ordered that the morning meeting should not last above 
an hour, including the singing ; so also as to that in the 
afternoon, and a meeting on a week*day. But in the 
great service an hour is allowed for unfolding the text 
from the Gospels. The meeting at noon and that in the 
evening are hmited to half an hour each. Each sermon 
concludes with a prayur^ followed by the blessing and 
singing. [22] 

At the conclusion of the noon and afternoon service^ 
the elder youths and girls remain, and are examined 

by tho preacher (one of tlic cldiTs assisting him with 
the former, and one of the matrons with the latter) to 
ascertain what attention they have paid that day in 
hearing the word of God, and how much each has 
retained. Moreover, during the Lent season, on ' 
Wednesday and Friday evening, meetings are heldj 
termed saha (from the hymn 8aha nos Jem, rem emit, 
*^ Save us, Jesus, heavenly King/^) iu winch the 
mystery of redemption is dihgently inculcated, especially 
upon the young. 

The manner adopted by us of preaching tho word of 
God is simple, without the colouring of human eloquence, 
and chiefly m the terms of Scripture, /or the preserving 
of sound and unblamable doctrine, that every man may be 
presented perfect in Christ Jesus, in those things which 



OF THE BOHEMIAN fifiETHBEN. 



137« 



pertain to righteousness^ thoroughly furnished unto all 
good works.* Hence our anoeetorB held separate 
addresses to the different classes, the beginners^ tho 
proficients^ the perfect ; also to the single, and again to 
the married by themselves : which practice it is evident 
was not without its advantage. 

U. The FofiH of Baftish. 

We aJministei* baptism according to the example of 
the primitive Church. 

1. The children of believers, a few days after birth, 
are presented to be implanted lu Christ and the Church 
by baptism.t 

2. A portion of Scripture is read^ since all things 
are sanctified by the word of God and by prayer, 
especially the sacraments.j; 

3. It is shown that the covenant of grace extends 
also to the seed of believers. § 

4. To this covenant the parents and sponsors assent 
in the name of the infant by a public profession of 
faith. II 

6. At the inquiry of the minister, the parents take 
certain witnesses who have' been invited to be present, 
as godfathers and godmothers, conferring on them the 

right of instructing' their offspring in the Christian 
faith and religion, and in all that relates to the covenant 
entered into*with God; and so also of admonishing 

and reproving themselves, if they should bo found 

♦ 1 Cor. u. 4; 1 Pet. iv. U ; Tit. i. 9,ii. 7; Col. i. 28; 2 Tim. iii. 17. 
t G»Mi, xviii,; Mark x. 13, 14, J 1 Tim. iv. 5. 

§ GeiL zvii. 19; Acts ii. 39. i| Acts viii. 37. 



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CHIIBCH CONSnTUTiON 



negligent in the duty of training their children. The 
sponsoFB also in their tmn give assnrance of their 
promptitnde in this matter^ and bind themselves actively 

to discharge their duty towards the infant to be baptized^ 
especially in case of the death of tlie parents. 

6. Then all tnming to God the Father^ pray that the^ 
child may be cleansed from its native taint by the blood 
of Christ, regenerated by the Holy Spirit, receive tha 
seal of this internal grace by baptism^ and be chosen 
to the lot of the elect. 

7. Prayers being ended, the minister, after giving 
the child a name according to the choice of the parents^ 
baptizes it in conformity with Ghrisfs command, in the 
name of the Father, the Sorij and the Holy Gho^t, with 
simple and pnre water. 

8. An exhortation is then addressed to the parents- 
and sponsors, that being mindfhl of their obligations, 
they may diligently continue to educate the child, until 
they can present him with credit before the church aa 
being piously trained and well taught, and thus com- 
mend him to the pastoral care of the ministers. Lastly^ 
the tFansaction is closed with prayer for the Divina 
blessing. 

m. Thb Mode ov BBCxiyiNO NoviciArrEs. 

The pastoral care of onr ministers extends only to 

those who, of their own free will, submit to the 
Unity and its order^ and commit themselves to the care 
of the pastors; in accordance with the direction of the 

Apostle, Feed the flock of God which is among you.'^*- 

♦ 1 Pet. V. 2. 



X 



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OF THE BOHnUN BBBTHBSN 



139 



Therefore, in order that the ministers may know thd 

persons who are specially committed unto them, and 
may act with the greater boldness and faithMness 
towards those who have entmsted themselves to their 

charge, the rite already used by the primitive Church 
on the admission of new persons has been revived with 
advantage among us : since &e Apostles received snch 
only as first gavo theniselves to the Lord , and then to 
them by the will of Gix>d.^^* But when i*eceivmg adults 
who come to ns from other qiiartersj we nse different 
rites from those which we observe on the admission of 
snchj as having been bom and baptized among us^ have 
teen instracted in the Christian religion. 

As to the adults, we inqniine: ''Why they wish to 
join ns? whether they are fully convinced of the truth of 
^'onr doctrine^ and of the utility of onr order and 
''discipline?'* If we find the individual properly 
acquainted with our doctrine and discipline, having a 
correct understanding of the essentials of salvation, and 
being of a blameless life, he is at once admitted ; if not, 
his reception is deferred that ho may gain ii better know- 
ledge of us, and we of him.f These persons are not 
received publicly (except there be special reasons for it)^ 
but in private before the elders. They are moreover 
asked : 

1. Whether they promise obedience to God in this 
Church ? that is^ doing all tiie will of God by virtae of 

the covenant of grace. 

2. Whether they are prepaared to sulmit also to the 

* 2 Con viii. 6. t I ^oha. iv. 1 5 Bttm.xii, 2. 



140 



CaU&CU CONSHiUTION 



nUnUters of the Church, in the place of Christ ? that 
is, giving them fall power to teach, advise, reprove, 
and pmush them, especially in case of gross miscon- 
duct. 

8. Whether they have made up their mind to mtffer 
ignominy and persecution for Christ and hie truths 

''since all tlKit will live godly in Clirist/ Jesus, shall 
suifor persecution.'^* 

4« They are then admonished, etedfastly to adhere to 
the truth they have acknowledged even unto death :f and 

on pledging their hand in token of obedience (not to 
the minister as a man, 'but to Christ and His word), 
they receive permission to enter into sacred fellowship 

with the other believers, and to liave recourse in all 
diiiiculties of conscience, with conhdence, to their pas- 
tors. 

But young persons, who have been instructed in the 
chief poiuts of rehgion at home by their parents and 
sponsors, or by their teachers at school, are pablicly 
committed to tiie care of their pastors in the church, 
before the celebration of the Lord's Supper, most com- 
monly at the time of a visitation by the Seniors, after 
this manner : 

1. The words of Christ are read: Come unto me, 
all ye that labour/^ etc.^ accompanied with a brief 
exposition* 

2. The boys and girls to be confirmed, and who have 
already been repeatedly examined by the pastor, are 
placed in order in the middle of the church. 

* 2 Tim. iii. 13; Acto ziv. 22. f Ber. ii. lO; FhiL iii. 16. 

t Matt. xi. 28. 



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OF THE BOHEMiiLN BRETHREN. 141 

3. They are then nskid if they are willing to renew 
the covenant made with God in. baptism ?* 

4. On expressing their assent^ the chief points of the 
coYenant are explained, after the form prescribed by 
the Apostle, Tit. iL 11, 12, 13, and they are desired 
openly, in the presence of the church, to renounce 
Satan, the world, the flesh, etc. 

5. A profession of faith is required of them, on which 
they repeat the Apostles' creed, all together, and in an 
audibleyoice. 

6. Then kneeling down, and repeating after the mi- 
nister, they pray to God that He would forgive the sins 
of iheir youth, and strengthen them by his Holy Spirit 
to do all the good pleasure of his will : the same is also 
done by all the congregation supplicating on their 
behalf. 

7. After prayer, a declaration of absolution is made 

to these new members, as also to the whole church, 
and of their privilege as children of (xod to partake 
at the table of the Lord. 

8. Lastly, the apostolic rite of imposition of hands 
follows,t with the invocation of the Divine name over 
them, for the confirmation of their hope of Divine 
grace-t [23] 

ft 

IV. The Form of celebrating the Lord^s Supper. 

We ordinarily celebrate the Lord^s Supper four times 
a year, not that it may not be held more frequently ; 

* Beat. xzix. 10; Josh. zxiv. 22; laa. zliv. 5« 
f Matt X. 16; Hflb. 2; Acte viif. 16, 17. 

X The opinion of Enimns, regarding this rite of 9onfirmation, maj 
be seen in the Preface to bis Ftophnue of Matthew. 



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CHUBCH CONSTITDTIOir 



for such is the case when the advantage of believers 
calls for it ; but as a general rule for the sake of una- 
nimity. On the approach of the Communion especial 
care is taken to prepare for .i Avoriliy participation. 

1. Two or three weeks previous, notice is given of 
this sacred rite^ and all are admonished of their duty to 

prove their own selvesV A discourse is also delivered 
on the object, the dignity, and the use of this mystery^ 
with various exhortations ; and it is frequently allnded 
to in the discourses delivered during the intennediate 
time. Besides, during these days a careful inquiry and 
examination is instituted with reference to the state of 
consciences — after this manner : 

Before notice is given of tlie celebration of tlio Lord's 
Supper, the pastor sends for the civil elders, and in- 
quires " whettier the Holy Communion can be appomted 
" for this or that tune ? or whether there are impedi- 

ments in the way ? " He then inquires into the life 
and conversation of the members, " whether any thing 

of a scandalous nature has any where arisen f or 
*^ whether they think that any one requires reproof, 

admonition, or instruction, regarding any matter V*^ 
Accordingly therefore as it is settled, the pastor ap- 
points the Communion, and institutes his examination 
of consciences. Every head of a family, with his 
domestics, waits on the pastor on the day and hour 
appointed, and they are there examined, as to their 

diligence in attending Divine worship publicly and 

privately 7 whether they keep up daQy prayers at 

home, preceded by psalmody and the reai^g of the 

* Heb. xii. 12, 13; 1 Gor. u 11. 



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09 THE BOHEHIAN BBSTHBBK. 



14a 



Sciiptares V* They are then qnestioned^ espeoially 

the y dinger, ''how they understand this or that?^' 
Tlien^ regarding tlieir conduct, whether they adorn 
" the doctrine of our &od by an honest conyersation 7 
** how the children obey their parents^ and servants 
their masters V In like manner the masters and 
mistresses of families ; whether they set a good ex- 
ample to thear household t whether they diligently 
train them in piety and good morals?" On wlncli 
occasions opportunities readily occur of giving useful 
admonition, instnictionj and warning. If any one is 
found to hare miscondnoted himself, the privilege of 
coming to the Commonion is not granted to him, unless 
lie seriously promises a thoroagh amendment. But 
if he shows himself stubborn, he is altogether sus* 
pended and set aside ; until he yields an obedient neck • 
to the yoke of Christ. This mode of procedure we 
learn from the example of the Apostles, and the power 
conferred by Christ on tliem and their successors.* ' 

2. Before the celebration of the Lord's Supper all 
are stirred np to spiritual hunger and thirst by the 
preaching of the Divine word.f 

3. Then earnestly imploring the mercy of God in 
prayer, they seek the remission of their sins, and a 
worthy participation of the Lord's table. 

4. Afterwards^ in the name of Christ, the forgiveness 
of sins, (absolution), and the right of the children of 
God is most solemnly declared to them in the name of 
the most iloly Trinity, f 

♦ 2 Cor. X. 4. 5, 6, 8. f Acts xx. 7, U. 

X Acts xiii. 38, 39; 1 John ii. 12; 2 Cor. xiii. 14. 



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CHURCH CONSTITUTION 



5. TliG minister recites tlio words r tf tlio New Test-a- 
ment, breaking the bread in the sight of tlio people, and 
taking the cap in his hand. He then adds a brief ex- 
planation of the words ; and Laving made a declaration 
of this mjsteiy, according to the mind of Christ, he 
teaches them not to cleave to the elements, bat to raise 
their Hearts on high. At lengthy in tbe name of Ghrisfe 
he invites to the sacred feast all who are worthily pre- 
pared. 

6. On this, with dne reverence, they approach : first, 

the pastor, with the ministers of tho eliurch, as many 
as are present ; next the magistrates ; then the elders 
or presbyters of the church; and lastly, the rest of the 
people, according to age ; as first the men, next tho 
young men , and then the boys approach, with one or two 
elders to take care that no disorder may occur, or any 
stranger or profane person shonld rashly intrude. Af- 
terwards the women draw near. When partaking of 
tho holy supper we kneel, not firom idolatrous super* 
stition, but because the circnmstances of the times have 
not permitted us to act otherwise, (for our ancestors, 
in the year 1494, had introduced the Communion stand- 
ing, but were compelled to give it up by the fierce 
persecution which was excited on that account) . More- 
over, this very posture of kneeling being used by pious 
persons religiously, tends to deepen their devotion 
itself, and their hmnility before God, and thus the more 
incites them to rejoice with trembling/' During this 
time the whole congregation join in praising Ood, in 
hymns treating of the passion of Christ, and its saving* 
beueHts. 



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7. Lastly^ thanks are offered to God while the whole 
assembly again fall on their knees. An exhortation is 

delivered, inciting them to the pursuit of piety ; and 
with the Divine benediction the assembly is dismissed 
in peace^ testifying their gratitude by alms to the 
poor. 

V. The Fobm of Mabbiagib. 

1. We advise and exhort those who intend to many 
to do nothing in that respect without oonsolting their 
parents^ relatires^ and the pastor^ who may unite with 
them in imploring of God a happy result. 

2. We entirely prohibit clandestine engagements^ 
discipline is enforced on those who are guilty of them. 

3. The marriage ceremony is performed iu public ; 
when, after a passage of Scripture has been read, and 
utiefol admonitions on the marriage relation founded 

« thereon, the parties are called forward before the con- 
gregation present, (who are to be the witnesses of these 
transactions)^ and are asked whether they freely and 
lawfully unite. Hereupon they mutually bind them- 
selves to each other with the conjugal vow in an in- 
dissoluble bond of love and fidelity. The minister 
then taking their right hands, pronounces them lawful * 
man and wife^ aud confirms this with tlie words of 
Christ, What God hath joined together let not man 
put asunder/^* in the name of the Father^ and of the 
Son, and of the Holy Ghost. 

4. Prayer is put up to God on behalf of the newly 
married p^air. 

5. The parties are encouraged with the hope of the 

* Matt. xix. d> 6. 

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Bivine blessing, which is confirmed to them in the 
name of God : and all present are admonished to 
observe piety, modesty, and temperance in their feasting, 
avoiding dnmkennesSj buffoonery, dancings and &11 
other offensrre tilings. 

VI. The Form of Visiting the Sick, and op 

1^ When any one of our people is seriously ill, he 
commends himself to the prayers of the church, which 
are offered up for him.^ 

2. Being visited by the ininister,t he is reminded 
of the need of penitence according to the word of 

''^ Qod,X and then is encouraged to exercise confidence 
in God's mercy and salvation. He is, moreover, 
admonished, that whatever it may please God to do 
with him he should be prepared for it,§ and should rest 
assured that after having lived in the faith of the Son 
of God, he will not pass from death to judgment, but 
into life eternal. 

3. If he still wishes to be strengthened in spirit by 
partaking of the Eucharist, this is not refused him ; 
yet some other persons are invited to join, that it may 
really be a communion of saints. 

In conducting funerals a pious custom is observed, 
which is also in use elsewhere, namely, that the 
minister and the school-children accompany the faith- 
ful dead to the place of sepulture with singing, and 
then, in a funeral address, is set before those who 

* James t. 14, f ^ waaaUL U 

§ FhU. L 88. 



OF THE BOHEMIAN BfiETHfiEN. 



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are present what^ out of the Word of God, may serve 
for instruction, for consolation, or for warning. 

yn. CUSTOX RBGABDINO FESTIVAL DaYS. 

Of all festivals we assign the chief dignity to the 
seventh or LoraPs day, whiclij we consider, it is lawM 
for no one to employ in outward or servile works, 
tinder any pretext, even of Christian liberty, and for 
this reason., because we acknowledge the institution of 
it not as a ceremony, but as port of the moral law, for 
ever inviolable. For, 

1. It was instituted before the written law, even, 
firom the very creation, and proclaimed, as it were, to 
all the worlds and consecrated with a special blessing.* 

2. Moreover, in the law we find the seventh day not 
among tiie ceremonial institutions, but in the very 
Decalogue, which was published, not by Moses, the 
promulgator of ceremonies and shadows, but by God 
himself from heaven, with the voice of majesty, and 
written by the finger of Ood on tables of stone.f 

3. "We do not find any precept so often repeated in 
die law and the prophets, and so strongly insisted on, 
as the precept respecting the Sabbath. It is not pro- 
bable that Gud would have attached such weight to a 
ceremony, especially as he protested that he required 
not ceremonies4 

4. On uo occasion does God so often appeal to his 
own example as in this precept ; namely, that because 
he himself rested from his work, even so should we 
rest.§ 

* Gen. ii. 3. f Exod. xx. 8, 22 i xxxi. 18. 

t Fs. L 8j Jer. vii. 22, 23. ^ £xod. xx. 11. 

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148 CHUBCH CONBTrrUTION 

5. The anger of 6od agaiuBt those who yiolate tliis 

comiaandment is so great that lie will have them put 
to death; * oa the other hand, to those who observe 
it, he proznisea the rewards of this life and of life eter- 
nal.f 

6. Nor does God conceal the reason why he so 
earnestly desires this of his people : Eor,'^ saith he^ 

it is a sign between me'and you throughout your gene- 
rations^ that I am Jehovah^ who doth sanctify you," J 

7* Thus Ohrist^ although Lord of the Sabbath^§ 
yet observed the Sabbath ; not^ indeed^ in a pharisaic 
ceremonial way, but so that his custom was to teach 
the Word of Gtod on Sabbath-days, and to perform 
works of mercy, as restoring the Bick«|| In like man- 
ner the apostles, having transferred tlio glory of the 
Sabbath to the first day, carefully observed those days, 
by convening, for instance, their sacred assemblies, 
and celebrating religions services in them, so that 
they often continued their meetings till evening, nnd 
midnight,l[ and have designated it the LoTd?% day.** 
We hallow the Lord^s-day after this wise : 
1. By resting from outward labour ; for example, 
from carrying goods, from bearing burdens, and from 
those pursuits which relate to subsistence, to manu- 
factures, and to trading, in order that the domestics 
and the cattle may enjoy a season of repose.ff But 
still more by shunning the works of the flesh, drunken- 

• Exod. xxxi. 14; Numb. xv. 85. ♦ Ib. Ivi. 2; Iviii. 13, 14, 

I Exod. xxxi. 13; Essfik. xx. 12. § Markii. 28. 

II Luko iv. 16, 17. 1[ 1 Cor. xvi. 2; Acts xx. 7—10. 
** Bev. i. 10. ft Exod. xx. 10 ; Neh» xiii. 15. 



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nesSj dancmg, gaming, journeys of pleasure, and tritiing; 
also avoiding nuptial festiviiiea^ fairSj and markets. It 
was also the cnstom^ especially when nnder a magistrate 
who was patron of the Church, that on the Saturday 
preceding the Lord^s-day, early before sun-set, all laid 
aside their secnlar employments, and with the approach 
of evening commenced the sanctification of the day 
dedicated to God. 

2. By occupying ourselves with things spiritual and 
divine, singing hymns, for instance, and rciiding the 
Scriptures on the Saturday evening itself; and on the 
morning and during the whole of the Lord^s-day, 
frequenting the public services, meditating on and 
attending to sacred things, not once only or twice, but 
as before mentioned, four or five times* For since God 
has set apart this day from the rest, and has claimed it 
for himself alone, as his own sacred day,* our ancestors 
thought it most suitable that the greater part of it 
should be spent in the common assembly of believers, 
and that this would be the means of avoiding unneces- 
sary journeys, idleness, and other follies, which God 
prohibits on his holy day.f So also we disapprove of 
the revision of income, the making up of accounts of 
receipts and expenses, and demanding payment of 
debts ; that all may rather be forgetfol of ^e things of 
time, and learn to meditate on those which are eternal^ 

We also celebrate the memorial of the principal 
works of Christ on certain days ; namely, hij9 Advent 
or N(Uwity, his Deaths Resurrection, and Ascension, the 

* £xod. zx. 9, 10 i hui. Iviii. 13. f Isa. Iviii. 13. X ^^. 9. 



150 



CHUKCU CONSTITUTION 



Sending qf the Holy Spirit, also his Circumcision, 
Epiphamy^ and Tran^figuratum* We moreover cele- 
brate the days of the Apostles, and of some martyrs ; 

but these we regard with the same Christian liberty as 
others do^ for the sole purpose of keeping alive their 
memory^ and as an occasion of placing before our 
people examples of constancy and patience in the 
martyrs,"^ and of giving suitable admonition thereon. 
For as soon as the sermon and prayers are over, all 
return to their work as on other days.f [24] 

KlXKS KEGABDING PrAYEE DaYS^ OE DaYS OF PUBUC 

AND Solemn Supplication. 

Four times iu the year, or once a quarter, we 
observe certain days^ for the purpose of stirring up a 

penitential spirit iu the people. At these seasons, on 
the Wednesday and Friday, the people being as- 
sembled, are diligently instructed out of the Word of 
God, according as the times may require. Confession 
of sin is then made, and the mercy of God, with depre* 
cation of judgment, is implored : that God would grant 
peace, ikitliful labourers, and pious nursing fathers to 
the churchy and would direct with the spirit of wisdom 
and counsel those whom he had given ; that he would 
convert and raise up the fallen and the straying, and 
having compassion on unbeUeving nations, would add 
them to his church. And since tib.ese are.called by us 
days of * penitence, the people are admonished to tiie 
exercise of true repentance, fasting, sobriety, and 

* Hcb. xiii. 7. | Kxo<L xx. 9. 



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Of TH£ BOHEMIAN BfiETHBEN. 151 

almsgiying ; * and that through the whole day they 
diould be addressing their prayers and sighs to God in 

their houses ; and more especially at the several hourd 
of noon, aftenioon, and evening, each head of a family 
should be thos engaged with his household. 

Rites of Fasting. 

1. We teach that fasting consistSj not in the selection 

of food^ but in abstinence from all eating and dnnking, 
and also from sleep for a certain time> till evening at 
least, unless the health of any one cannot sustain it. 

2. We do not adopt this from a notion of merit, or 
as a part of diviBe worship, but as a means of mortify- 
ing the flesh, and of exciting humility and contrition 
for sin, and that the mind may be more calm for medi- 
tating on sacred things. t 

3. We are accustomed to appoint such fasts, — 
1st. On solenm prayer days, as already mentioned. 
2nd. At the approach, or outbreak, of any danger 

from war, pestilence, or persecutions, even of a 
single congregation or person. 
3rd. When ministers of the church are to be chosen 

and ordained at the Synods. 
We are moreover encouraged in the observance of 
fasts of this kind by the exhortations, as well as by 
the examples furnished in Holy Writ.J 

On Alms. 

1. The members bring these as voluntary oblations 

• MattT.44,45; ix. 88 ; 2 Thess. iii. 1. f Zech.Tii.5; Is. lytti. 5. 
% Joel ii. 13, 15 ; 2 Cur. vi. & i F8.xxxv. 13 ; Jonah ui. 8 ; Actir xiii. 



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CUUKCH CONSTITUTION 



to the clmrcli treasury according as they think fit^ for 
the benefit of the poor believers.^ 

2. J^ut as every one is at liberty to do this whenever 
he pleases^ general collections are usually made only 
on days of prayer and of fastings and of the holy oom- 
mimion, and in case of some nnnsnal necessity.f 

3. TLese alms are expended and distributed among 
the poor^ according to their individual necessities^ 
whether by feeding and clodiing them in the poor- 
houses^ or otherwise rendering them help in sickness 
or old age. 

4. Each congregation has its ahns^ by which it re- 
lieves its own poor; but if any congregation should be 
unable to do this adequately^ it is assisted by other 
congregations, so that, according to the apostle's 
direction, "the abundance of some may supply the 
wants of others/^ J 

5. Nor does that only pass under the name of alms 
among us which is put into the treasury of the church, 
but also all works of mercy ; that is, every service of 
humanity in the name of Christy which a man dis- 
charges to his neighbour, by famishing meat, drink, 
clothing, dwelling, medicine, and other necebsaries of 
life. 

6. To the exercise of this charity the people are 

excited by the doctrine of the Scriptures ; which ex- 
hort and instruct us thereupon, and promise thereto 
the most ample rewards.§ 

* Lnke zzL 1. f 2 Con xvl 1. X 1 Cor. viiL 14. 

§ Deut. XV. 7, 8 ; Frov. six. 17 ; Matt vL 3, 4 ; Luke ziv. 12-*14 ; 
Heb. ziii. 16. 



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CHAPTi:!: IV. 

CONCERNING THE DOMESTIC ORDER OF THE MINISTERS. 

The pastors of tke brethren, according to amient 
castom^ bring up under their roofs a number of 
youths of good parentage, and having previously been 
well educated, and who, there is reason to hope, will 
give tiieir attention to the nunistry. These they 
imbue with scriptural knowledge and piety, and train 
in good morals, modesty, and obedience. Sometimes 
they also employ them in external labours, as they do 
likewise the elder acoluths, deacons, and new minis- 
ters, as well for tlio purpose of avoiding sloth, as from 
the pressure of want.* These occupations proceed in 
regular order, so that there is a fixed hour for rising, 
for piciyers, for engaging in study and labour, lor din- 
ing, supping, and retiring to resLf At the signal of 
the bell, ail rise, and having washed and dressed, 
prsdse God on bended knees.t Then each betakes 
himself to reading and meditation on sacred things. 
About an hour after, a signal is again given, and now 
all the household meet, including the domestics ; § 
when, after the singing of a psalm or hymn, a portion 
of Scripture is read and expounded, and useful re- 
marks are deduced therefrom, and they are encouraged 
to praise God and to call upon him, either hy the min- 
ister, or the one whose turn it is on that day, (for all 

• 2 Kings vi. 1—4 ; 1 Cor. iv 12. f Ecclcs. iii. 1. X Ps. v. 3. 
§ i's. Ixxxviii. 13 ; and cxix. 147, 148 ; Jfrov. viii. 34. 



154 



CHURCH C01I8TITDTI0H 



wKo are destined for the minktiy are employed m 

these exercises, ev^en the boys). Prayers bein^ over, 
©very one returns to his work, reading or Avi iiing, or 
committmg to memoiy, or even hearing Latin lessona, 
where schools are kept. Some of these are afterwards 
sent out to foreign schools, at the expense of the 
parents or seniors, according as either necessity may 
require, or their own narrow means may admit. The 
aftornuuu, as being less suited to study, is usually 
spent in manual labour till supper time, excepting by 
such as are employed in teaching the young people of 
the place. Yet, at two in the afternoon, they again 
assemble to prayers, after the apostohc example,* and 
when these are over, all return again to their work. 
The time after supper is spent in practising music or 
psalmody. At length the evening prayers conclude 
the day, and each retires to rest; noris anyone aUowed 
to sit up at night, much less to leave the house. 
Hence the house is closed in good time, and the keys 
are delivered either to the master or to the overseer for 
the following day. The time at dinner or supper is 
spent neither in silence nor in li iiliiig conversation, 
but the boys recite irom memory, either moral pre- 
cepts, or the catechism, or hymns, or psahns, which 
they have been directed to learn ; but the elder ones 
repeat some portion of the Scripture, in order. Dur- 
ing the time that is left, a theological discussion is 
proposed, usually having reference to the Bible-lesson 
for that week, in explaining wliich every one tries his 
powers, beginning with the youngest and concluding 

• Acts iii. 1. 



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03P THB BOHEMIAN BfiETHBEN. 155 

witih the pastor. Sometimes, also, instead of this 
question, something is directed to be read. They all 
have the domestic duties distributed among them^ in 
order that all, from their youth up, may be accustomed 
to attention and to a sort of akiU which is requisite for 
their fitly going through the duties of their vocation, 
and that no one may eat the bread of idleness. To the 
elder youths the more important duties are committed, 
to the younger such as are of less importance. The 
latter, for instance, have charge of the articles for 
washing:, of laying the tables, sweeping the rooms, &c. ; 
the former of the house door, the cellar, the granary, 
the gardens, the dock, the library, and general cleanli- 
ness, so that no one may be left without exercising 
his attention for his own and the common benefit. 

Ofncbs held in Common, but which require 

BeOUIAR ArRANOEHBNT, are TWOIOLD. 

Some domestic offices are common to the ministers, 
deacons, and acoluths ; which one dLscharges one day, 
a second on the next, a third on the following, and so 
on to the last. You may call him an overseer, or 
guardian of order. His duties are, firsts to give the 
signal for rising, with the beU ; 2nd, to light the lamp ; 
3rd, to lead the singing before prayers ; 4th, to read 
the Scripture ; 5th, to deliver the exhortation ; 6th, 
to note if any one is absent from prayers or study ; 7th, 
to fiimish a question for discourse at dinner (which is 
likewise to be understood as applying at supper and at 
evening prayers) ; Sth, lastly, at night to lock up the 



156 CHUfiCH CONSTITUTION 

houBOj aud to deliver the keys to the pastor^ or who- 
ever has charge of them. 

TliiTC uro other offices of a public nature belonging 
to those only who are employed in delivering addresses 
to the people^ that is on week-days. This also is con- 
ducted in order, so that each may be able to prepare 
himself in good time, and all may gain proficiency in 
the gift of prophesying.^ It also promotes this object, 
that whenever there are members in the vicinity who 
on account either of distance or illness cannot easily 
attend the common assembly, the pastor sends out 
deacons or acoluths (either every Lord's day, or at 
stated intervals) to dccLii e the word of God to them. 
This is of advantage to both : to the people, who are by 
this means nowhere neglected, and to the candidates 
for the ministry, who are every where and constantly 
receiving improvement. Hence all are accustomed to 
apply themselves to the study of the dominical texts in 
good time, at least three days before. For on the 
Saturday, after morning-prayer, the pastor inquires of 
each, what he has thought upon the text of the morrow? 
Tliey then state their ideas, first the acoluths, after- 
wards the others in succession. Finally, the pastor 
concludes, and points out what they all should chieJdy 
have regard to, or what they should iu*ge (according 
to the diversity of times and occasions) , as also wliither 
every one should go, and whore he should teach. 

All who have given their services to om- firatemity, 
are also bound to submit themselves to the follow- 
ing regulations, in order to avoid various evil conse- 

* Num. xL 29; 1 Cor. xiv. 31. 



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queDces ; that is, not to attempt any thipg on their own 

judgment : as by going abroad (without the knowledge 
of the pastor or assistant), or by purchasing articles 
for their private use, or by sending anywhere letters of 
importance, or by giving np any part of their property 
to another person, or by taking the money of others in 
charge ; much less by lending themselves to the sign- 
ing of contracts, wills, bonds, or, in a word, to any 
political transactions. 

The juniors f that is, the boys and the acoluths, are 
examined every week in what they have done and 
learned, and how they have conducted themselyes. 
Moreover a re-arangement is annually made of ail the 
domestic duties, about the beginning of the year : not 
only because the inmates are often changed and 
transferred, as occasion requires, from one pastor to 
another; but also, that there maybe a renewal of good 
order, and that the love and observance of it, and a 
conscientious pursuit thereof, may be stirred up in all. 
At this time also, an account is usually given in of 
&e author which each has studied during the year, and 
the profit thence derived j and some new task is as- 
signed for the following year. 

Lastly, it is a rule of the Unity, that a pastor or 
assistant do not leave home without necessity, and, as 
far as practicable, without the consent of his senior; 
and that when on a journey, he stop and lodge only at 
the houses of Brethren, unless there are none near* 
By them such guests are hospitably received, and 
are entertained according as their means allow. On 
the other hand, addresses delivered at family prayers. 



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CHCBCH COHSTimTION 



or to the people from the puTpit, are the returns 
which the hosts receive; and these serve to prove 
and to confirm their harmony in doctrine and in spirit^ 
BO that in this respect also the footsteps of the primi- 
tive church are followed.* 

* Acts ziu. 15. 



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CHAPTER V. 

CONCEENING THE DOMESTIC OBDEB OF THE HEARERS. 

The ministers of the Brethren do not confine the 
observance of order to themselves^ but are also instm- 
mental in inducing the people of their charge to follow 
the isame in tlieir own ikmilies. Namely, 

1. That according as Grod hath called and placed 
each individualj whether as the father or mother of a 
family^ or as free^ or in service^ so each should main- 
tain his station in the fear of God.* ^ 

2. That all should allot time for divine worship^ 
mornings noon^ and evenings before and after meals; 
by praying to (jrod, singing hymns, and reading the 
Scriptures.t 

8. That they shonld not forsake the sacred assem- 
blies, but diligently attend tliem, and bring their 
household with them. J 

4. That they should carefblly instruct their children 
and domestics in religion, especially on the Lord^s 
day, by dihgently inquiring at dinner time and sup- 
per, how much each one has observed of what had 
been spoken at church. § 

5. That the heads of families should be careful to set 
their households a good example, and lead them to 
imitate it. 

6. Worldly diversions, drunknness, dancing, swear- 
* 1 Cor. nL 20; Eph. iv. 1. t 1 iL If and iv. 5$ Dent. Tiii, 10« 



160 



CHURCH CONBTITUTIOK 



I 



ing, loose discourse^ gambUug, and the like^ they 

should neither tolerate in their houses, nor allow else- 
where* 

7. They shonid daily employ their servants and chil- 

dren in suitable work, and teach them to shun idleness 
as the poison of youth. 

8. AIL ahoold be moat observant of piety, according 
to the moral law. 

9. Fathers of families should not frequent tavems 
and pablic honses, nor spend their time in idleness, 
drinking, or playing, nor be absent from home at 
night ; but being occupied with their proper business, 
keep watch over their dependants. 

10. They should avoid disreputable and suspicious 
modes of gaining a livehhood ; altogether abstain from 
interest and usury, on account of the threatenings of 
God against it, and the various iniquities concorring 
therewith.* 

11. No one should hastily appeal to Courts of 
Law, but disputes which arise between those who 
are partakers of the faith should rather be amicably 
settled, either before the lay elders, or else by chosen 
arbitrators. 

12. The custom was also observed by our ancestors, 

that meinbors journeying from home on business, or 
such as were about to take up their residence in 
another place, made it known to their pastors, re- 
quested the prayers of the churchy and received a 
testimonial to other pastors; in order that if they 
should anywhere need advice, instruction, or assist- 



* 1 Then. iv. 6 ; £xod. zxii. 25 ; Fs. xv. 5. 




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ance, they might be the more surely credited. And, 

for the due maintenance of order, neither ought the 
members to betake themselyes to the ministry of other 
pastors, nor pastors to minister to members of other 

congregations ; lest this irregular freedom should be 
abused to the serious injury of discipline. 

The people, being accustomed to such goodly regu- 
lations, keep themselves, "vvitliout reluctance, within 
these bounds ; and if any irregularity occurs^ it is re- 
duced to order by timely admonition.^ 



• I Johu iv. G; 2 Cor. vu. 16 j I Cor. xvi. 16} 2 Cor. ii. 9. 



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CHUBCH CONSTITUTION 



CHAPTER VL 

CmCERNING VISITATIONS. 

It is certain that no order, however skill uliy de- 
signed, can endnre without careful supervision.* 
For fiiis end it is that the teacher often inspects his 

scholars, the inaster his workmen, the fifOTieral his sol- 
diers ; since it is impossible that men should be held 
to their duly, without ezfaortationB and cautions. And 
on this account there has been introduced into the 
Unity of the Brethren not only the inspection of the 
members exercised by the pastors^ as already men- 
tioned, but an inspection of the pastors themselves, 
and of all the congregations by the Bishops ; and this 
after the example of the Apostles, who visited and 
confirmed the churches which they had founded.f 

Regarding the visitations of the congregations, we 
have therefore to state, 

1. When they usually take place. 

2. By whom they are conducted. 

3. What are the proceedings of the visitors. 

1. The visitations are so arranged that every con* 
gregation may be visited once a year, which usually 
takes place in the spring, summer, or autumn ; but in 
winter alsoj if the necessity of the case demands it, 
as when a pastor is to be presented to a congregation, 
or some scandal requires to be checked. If there be 
not visitors enough for all the congregations during 

* Eph. iv. 6 J Heb. xii. 13. f AcU xiv. 21, 22 ; xv. 36, 41. 



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the same year, those which appear to have less need 
of visitation are deferred to the following year. 

2. The charge devolves properly on the Bishops^ that 
each visit the congregations in his diocese, in company 
with the conseniors, his colleagues. But if he is pre- 
vented by lawful impediments^ he sends his conseniors^ 
alter the apostolic example.* One or two of the 

^ neighbouring pastors also are usually associated in the 
visitation^ to create greater confidence in the peo- 
ple, who are thns witnesses of the unanimity of their 
pastors in regard to all that is done. The pastor to 
whom a visitation is intended receives timely notice. 

3. Some duties of the visitors are ardinarg^ others 
extraordinary. 

Those of an ordinary kind are either transacted pri^ 
vately with certain individuals, or pubkciy in fuU as- 
sembly as soon as the visitors reach the place, or before 
Saturday noon. 

I. They make inquiry of the pastor himself in pri- 
vate, as to the state of his congregation f and what 
there is which chiefly requires attending to ? They 
then inquu:e regarding^ himself, whether he be "a 
faithful servant/' and ''a workman that needeth not 
to be ashamed ?''t whetiier he gives attendance to 
reading, to exhortation, to doctrine V^X whether he 
sets a pious example ?§ Ne^^ in what manner he 
maintains himself 7 in what manner he brings up the 
alumni of the Unity? how each of them conducts him- 
self? what obedience he pays *^ what prohciency he 

* 

* 1 ThoSB. iii. 1,2. t 2 Tim. ii. 15. 

X i Tim, iv. 13. § I Tira. ir. 12. 

H 2 



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164 CH0RCH coNSTirnnON 

makes? Afterwards regarding the people; whether 
the flock is iiicreahuig or decreasing, (when they re- 
quire to inspect the catalogue) ; whether he has any 
scandalous persons among them^ to whom some means 

of correction should be applied ? in what manner the 
lay elders, male and female^ and the almoners perform 
their duties ? 

2. The assistants of the pastor and the alumni are 
sent for (the ministers^ deacons^ and acoluths)^ and are 
asked whether they continue firm in the purpose of 
their dedication ? what progress they are making in 
piety ? whether they cultivate concord and brotherly 
lover'* in what manner they are treated by the pastor? 
whether they suffer any serious want? how much time 
is allowed them for study ? and how they employ it ? 
what each has done dunng this time ? (Sometimes 
also works are fiumished by the visitors for the reading 
of the pastor, as well as of the family under his care ; 
hence it is made a subject of inquuy whether this has 
been done> and with what benefit; and some other 
task is prescribed to be read, written on> and gone 
through.) 

8. Then the lay elders are called up, of whom, after 
a salutation has been delivered to them in the name of 

the absent seniors and the churches, inquiry is made 
regarding the pastor : In what manner he discharges 
his office ? whether he edifies the flock in word and 
deed ? whether any offence lias arisen either through 
him or any member of his household ? in short, 
whether they have any thing to mention, which the 

♦ Col. iv. 8. 

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interest of tiie congregation requires to be pablidy 
taken in hand? 

4. The female elders also are sent for and spoken 
with, as to the manuer m which they discharge their 
office in attending to the younger sisters f whether 
there exist among any of them hatred, envjings, dis- 
agreements, evil speaking, extravagance in dress, &c. ? 

5. The inventories also of 'the furniture of the minis- 
ter^B house »e astiiJly ezamiDed in oompany with the 
sediles and the lay elders ; and the buildings likewise, 
whether any thing is allowed to go to ruin ? 

6. When the magistrate is of the same faith as the 
congregation, the visitors wait upon him also, axid 
ascertain if he is satisfied with his pastor ? 

The public duties of the visitors in the church are : 

1. By preaching the word of Qod, to kindle fervent 
love to GSrod. 

2. By the administration of the Lord^a Supper to 
confirm all in the faith and love of Christ* 

3. By various exhortations, adapted to existing cir- 
cumstances, to excite them to the ready discharge of 
their duties hereafter. 

Extraordinary labours of the visitors occur only oc- 
casionally, and are : either the reconciliation of parties 
at tarianee, which the pastor was not able to effect (as 
if, for example, a dispute should arise between the 
congregation and the pastor or the magistrate) ; or the 
initiatian of a new minister (concerning which cere- 
mony, vide supra) 9 or the introduction of a new pastor, 
or the ordination of lay elders ; or lastly, the dedication 
of a new church. 



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I. Thb Oedination of Lay Eld£bs. 

When {\w ordination of elders is needful, it is per- 
formed ia tlie foliowing maimer : All the men are 
directed to assemble early before the evening meetings 
when, afber some words of advice from the visitors, 
tliey freely elect to the office, those whom they con- 
sider worthy. Those, therefore, who are marked out 
by plurality of votes, are called forward by the visitor 
after the evening meeting, and the duties of this office 
are read to them in the hearing of the whole assembly; 
when they promise fidelity and diligence to the Antis- 
tites of the Unity, the pastor, and their congregation, 
both bymaking a declaration to that effect,and by giving 
their hand in token. And that they may be able to 
discharge their office of overseers also in church, they 
are accommodated with special seats, for the more con- 
venient oversight of the congregation* 

Similar is the proceeding, when the female elders 
are elected, except that it takes place iu presence of 
the women only. ' 

U. DEDICATION OF A CHUfiCH. 

The dedication or consecration of churches, is con- 
ducted amongst us in the following manner : 

1. The congregation being assembled^ a hymn is 
snng, when the visitor declares for what purpose this 
house has been erected ; viz., that it may ])e a Bethel, 
•^' a house of Godj and a gate of heaven and there- 
fore that it is now to be given up and consecrated to 
that use. 

* Gen. xxviiu 17, 19; Isa. Ivi. 1\ Lake xix. 46. 



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2. He reminds them that the one^ only, perfect Sancti- 
fier of all tldngs is God, who says : I am Jehovah 

tliat doth sanctify you aud concerning the taber- 
nacle raised by MoseB^ will sauctiiy the tabernacle/^ 
and '^it ehM be sanctified by my glory ;''t and to 
Solomon, regarding the temple when built, ''I have 
heard thy prayer, and I have hallowed this house to 
put my name there/^t Therefore he exhorts that they 
should all now direct their eyes to God, and most 
humbly pray, that he would put his name here.§ 

3. The whole assembly then fall upon their knees^ 
and in a prayer, in imitation of that of Solomon, || fer- 
vently call upon God. 

4. An aduionitory address is delivered, with a solemn 
charge^ that this sacred place be used for no other pur- 
poses than holding their sacred assemblies, and for the 
sacred worship of the most holy God in the presence of 
the elect angels. 

5. And since all things are sanctified by the word 
of God and prayer/^1[ the preaching of the Divine 
word follows, and then the holy communion. 

6. Finally^ the name of God is again invoked, and 
the solemnity is concluded by prayer for the divino 
blessing to rest on all who shall in this place wait upon 
God with an upright heart. 

* Exod. zz3d. 18* t S«zod. xxix. 43, 44, t I Kings iz. 3. 
$ Deat.zii. 5, 11. I 1 EingBTiiL f 1 Tud. iv. 5. 



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CHAPTEE Vn. 

ON TH£ OBD£B AND D£GR££S OF CHUBCH DISCIFXJNS. 

It has been stated in what manner the cnstody of 

order is upheld in the Unity, by various kinds of in- 
apection; nioreoverj reason tells us that it is not 
enough for a gardener to notice his plants^ or the 
teacher his scholars, or the master his workmen, bnt 
that the first must prune away suckers, the second 
correct faults^ the last reprove and punish the indolent. 
Hence ckwreh discipline is necessary^ by which the 
irregular may be corrected, the disobedient put to 
shame^ the obstinate punished^ and finally, that cor- 
rupt and offensiye members may be cut off and cast 
away. Thus, Christ says, "Salt is good. Have salt 
in yourselves, and have peace one with another;''* 
alao^ if thy brother trespass against thee, go and tell 
him his fault ;'^t ^so, ^'if thy hand or thy foot offend 
thee, cut it off, and cast it from thee. "J And the 
Apostle bears witness that discipline is the test of the 
children of Grod : If ye endure discipline,'' (says he) 
" God dealcth with you as with sons. But if ye be 
without discipline whereof all are partakers, then are 
ye bastards, and not sons.''§ 

For these reasons from the very commeucement of 
our Unity all who have entered into this holy fellow- 

* Mark ix. 50. f Matt. xvai. 15. J v. 8. § Heb. xii 7,S. 



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ship of faith aad charity have submitted to this divine 
and most salutary institntionj even discipline: the 

highest and the lowest, the seniors and conseniors, the 
ministers and the assistants ; all the members^ noble 
and of the commonalty, even the magistrates them- 
selves. They regarded it as a preventive of sin, to 
imow that there wore those watohmg their life and con* 
versation, who had authority to warn and recall them 
from a perilous course.'!' Hence, up to this time, all in 
the Unity are subject to discipline, from the child to 
the old man^ from the subject to the civil ruler, from 
the acoluth to the bishop ; and this, both for their own 
benefit and that of others. For a man, whoever he 
may be, is liable to fall.f But that he may not con* 
tuiue in this lapsed state, and thus languish, die, and 
perish, a remedy, even discipline is provided, as we 
have seen, by Christ, the chief Physician of souls ; and 
when it is carefully administered, it is of ^vantage, 
not only to him who is the subject of it, but also to 
others. Hence the Apostle; ''them that sin rebuke 
before 931, that others also may fear.^^ % 

The degrees of discipline, agreeably to Christ's 
direction, § are three : 

1. Private admonition or reproof* 

2. Public reproof and ewpomre. 

3. Ejccoinmunication and entire exclusion Jrom the 
church, 

1. In the first place> all are here taught that this 

♦ 1*8. cxix. 71 ; cxli. 5 ; 2 Cor. 8r-10. f i'rov. xxiv. 16 ; James iU. 2* 
X 1 Tim. 20« § Matt, xviii. 15. 



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CUVfiCH CONSTITUTION 



right is conceded by Christy nay, is enjoined as a Ibblw, 

that each one should exercise a care over his brother, 
and if he sees him commit a fault, lie slwuld admonish 
Mm of his error im a brotherly sipirit,* Hence they 
advise that a brother should venture to admonidb a 
brother, and a sister a sister, more especially the 
senior his junior* But if any one should pay no atten- 
tion to snch admonition, some one else of greater 
authority ituist bo eallecl in, who may take up the mat- 
ter with the individual, in the spirit of kindness, which 
office belongs especially to any one of the lay elders, or 
to the pastor himself. 

2. CoNCEENiNG THE MILDEIi PuBLIC DISCIPLINE. 

If no amendment follows, he is brought before the 

lay elders, and is repeatedly admonished to aeknow- 
ledge and forsake his sin. If he yields* he is dismissed 
vrith admonition and encouragement ; but if he con- 
tinues refractory, his conseience is bound with the 
power of the keys, and he is suspended from the com- 
munion of the Holy Supper^ until he returns to 
himself and amends his conduct. 

Such is the mode of proceeding in lighter cases ; but 
in cases of more serious and public transgressiony it is 
different. For the guilty person is summoned before 
the pastor and lay elders, as often as is necessary, and 
his sin is fully set before him. If he acknowledges its 
guilty and is filled with real shame and sorrow, he is 
encouraged with tlie hope of j)ardon ; f J6t, on certain 
conditions^ namely, — 

* 1 Thtias. V. 11 J lltjb. iii. 13. f Acts iii. 17 — 19. 



V 

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Fhrst, that he exerdoe himself for some time in 
trae pemtence, caUing upon QoA to forgiye him 

bis sin, crucifying iiis flesh, and exliibitiiig a real 
amendment of life* This exercise is cojitmued either 
till the next commimion^ or still longer^ according as 
the fruits of penitence are perceptible ; while the con- 
gregation, during this time, neglects not to offer up 
prayers to God on behalf of the fallen. 

Seeandfy, that he afterwards make satisfaction to 
tHe congregation which he had grieved, by publicly 
asking pardon of all who had been offended, either 
doing this himself or throngh the minister^ and thns 
reconcile himself to it. But if his sin is not at all 
publicly known, his asking pardon before the lay elders 
is sufficients All which regulations have this object in 
view, that the convinced sinner may be brought to a 
more thorough repentance^ and to a more cautious con- 
duct hereafter^ while the rest may learn wisdom 
through another's ^perience.^ 

3. Of thx Excoxmonication of the Incobbigiblb. 

If the crime is of a very flagitious nature, or the 
guilty party shows contumacy instead of penitence, re- 
course is had to the extreme power of the keys, excom- 
municatian, which Christ and the apostles direct to 
be used in the church.t By this the sinner is totally 
excluded from the communion of the saints, and is 
delivered unto Satan, unless he repents. The excom- 
munication is publicly pronounced;, and all the people, 
ia order to put, as it were, their seal to what has been 

1 Tim. V. SO. t UaM* zYiii. 17; 1 Cor. v. 5» &c. 



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CHURCH CONSTITimON 



done in the name of Christ, ezolaim Amen ; not with- 
out tlic si<^]is HTid tears of the pious. These obstinate 

siuuers being excommunicated, are accounted as pub- 
licans and heathen, as Christ has commanded. Yet ' 
the liope of grace is not denied to any one, if by sin- 
cere repentance he is willing to return from the way of 
damnation into that of salvation. And if they pef- 
ceive that the ^frace of repentance is given to any one, 
they rejoice ; and after sufficient probation of the sin- 
cerity of his repentance, they again publicly receive 
him, to the joy of the whole congregation.* And thns 
they administer the second part of the keys, by opening 
heaven to the penitent. 

This ecclesiastical discipline, in all its degrees, is 
enforced neither in a hypocritical, nor in a violent and 
tyrannical manner, but, as the Apostle has advised,t 

in the spirit of meekness,'^ and with deep compas- 
sion, J in the name and authority of Christ,^^ § to 
edification, and not to destruction/^ || It is enforced 
on delinquents, but removed from penitents. 

THE CONCLUSION. 

These, then, are the rites of our ecclesiastical order ; 

which, as being derived from the word of God, our 
ancestors adopted, and have observed now for two 
centuries, in much persecution and suffering, but to 
their own great profit and that of the people of God; 

* 2 Cor. ii. 7. f t 2 Cor. ii. 4—7. 

§ 1 Cor. T. 4. II 2 Cor. x. 4—6; and xui. 10. 



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and in like manner we^ sinoe we have hitherto dis- 
oovered nothing that is more oondacive to our edifica- 
tion^ endeavour, with the help of God, to observe 
them. If aiiy other churches are pleased to adopt the 
same plan of order, or a similar one, we are not disposed 
to ^Tudge, but rather to commend them ; only let the 
apostolic maxim be attended to : Let all things be 
done decently, and in orddT,''* 

May omr merciful God establish, strengthen, and 
perfect that sacred order of things which is pieasmg 
to himself,, both among us and eyerywhere diroughout 
Christendom, to the wholesome edification of His church, 
and the praise of His name ! Amen. 



*• 1 Cor xiv. 40. 



TES. 



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NOTE a 



N.B. To the Notes taken from the ** Annotations " of Comeoius, his 

name alone is attached. 



NoTK [1] to page 99. 

Order. — Comenius quotes Origen and Chrysostom on the 
importance of order, and then adds : " Why give more 
quotations? There are none of the andeata who do 
not apeak in praiae of order. It4a plain that any partieiUar 
ehureh ia the lesa liable to be broken up the more order it - 
has "within it, although it be weak ciiougli iu other points ; 
as n^ay be seen in the Greek and iioman churches. It is 
therefore a matter of astonishment that some persona in 
our time, on account of the abuse of order, hare come 
to dislike order itself, and wish to have its bonds removed, 
and to try this in their churches. Certainly with no better 
reasons than if a person should desire to remove the props 
and piUans of some large bouse, in order that they might 
not assume conspicuous positions in comparison with the 
timber or walls." — Comenius. 

iSoiE [2] to page 99. 

" No indiyidnal was the founder of our church, but many 
pious men acting together. Eor Huss had been removed ; 

and as toE okj zan, they were not able to induce him to add 
his authority to a secession from the prevailing confusions, 
although he had recommended it. They, therefore, acted 
on the Apoatle'a injunction, * endeavouiing to keep the unity 
of the Spirit in the bond of peace, that there may be one 
body, etc,' Eph. ii. 3, 4 ; and adoptii^ their title solely from 

If 



N0TS8. 



the sacred motive, that they might give the name of Fraternal 
Unity to this their gathering in the UnUy qf the SpirU,^^ — 
Oomeniiui. 

Note [3] to page 103. 

*^ No one can doubt that apostolic traditions are the 
purest fonntainsy and the customs of the primitive church 
the nearest streams from them. No one, therefore, ought 

to doubt that thot>c things wliich Lave crept in since the 
Apostles should be reduced to these rules, and that the 
hotter things are nearer the fountains." — Comenitts, 

In their*' Apologia," the Brethren speak oi their adherence 
to the following three canons, which Bokyzan had borrowed 
fruiii lluss, and had often repeated, aliliou'Th he deciuicJ to 
act upon them: "There are three things," said he, "on 
which the whole existence of a pure G-ospel depends: 
first, and before all things, the holy Scriptures ; next, the 
example of the Lord Christ; lastly, the vestiges of the 
primitive church, utter which ail should strive who are 
desirous of their own salvation." — Lydii Waldemia, p. 116. 

Noi£ [4i] to page 105. 

In this life no one is perfect, yet all ought to aim at 

perfection, according to the direction of Christ : * Be ye 
perfect, even as your father in heaven is perfect,* (Matt. v. 
48), and other like exhortations often occurring in Scrip- 
ture. Hence the Apostles termed those hearers perfeei, who 
had advanced far beyond the rest (1 Cor. ii. 6, and xiy. 20 ; 
Phil. iii. 15 ; Ileb. V. li, etc.), and there is no temerity in 
imitating their aim and style." — Chmenius, 

NoTS [5] to page 106. 

" Other reformed churches also have their civil Seniors, 
men who assist the pastors in the preservation of church 



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179 



discipline ; but the employment of matrons for this purpose 
bas obtained only among the Brethren. This, as the places 

cited show, wim in imitation of the apostolic clnirchcs, and 
experience has proved its value, Grotiua remarks, that in 
the ancient church there were matrons, who encouraged the 
other women to a virtuous life, and whom they termed 
irpitrfluTihg, and bcca,a8e they sat before the other women in 
the churches, TrpotcadrjfMipai. Tiie eleventh canon of Laodicca 
set them aside, for thej had coutitiued up to that time, as 
Balsamon obser^s. But why set aside ? For what abuse ? 
We have seen none among us. Whatever serves for edifica* 
tioQ ought to be restored." — Ckmeniu9. 

NOTB [6] to page 109. 

The juniors among us were trained with peculiar care to 
render prompt obedience to all the commands of their 

superiors, in order that being accustomed to live according 
to tlie will of another rather than their own, they might the 
more readily understand the fundamental principle of 
Christianily,*— abnegation of self, — ^and might become the 
better qualified for hereafter directing others.. For he 
knows not how to govern, who has not learned iiuw to 
obey." 

Aooluths ('AicoXttdot). Every pastor was required to 
have under his roof, and to board and train, one or two 
youths of good disposition and abilities, with the consent 

(more frequently at the urgent request) of the parents. 
When the antistites came round on their visitation, they 
either confirmed these youths in their purpose and trans- 
ferred them to their ovm care, for the better opportunity of 

improvement, or if any one did not appear suitable for the 
work, they sent him away. For the aiitistites could sustain 
these alumni of the church in greater numbers, aud aid 

n2 



180 



NOTES. 



them with greater meaos ia the proBecution of their Btudiea/' 

** When a youth has given rare mdications of bis enit- 

ableiiess, and deliberately and of his own accord (liberrime) 
eboosea a function so useful, jet of all the most difficult to 
discharge, and is eager to dedicate and consecrate himself 
entirely to it« we first of all receive him into the order of 
the snb-diaconate. This we do also alter the example of 
the primitive cburch, which it is certain observed this order 
and custom, in selecting and constituting ministers, and 
when so constituted committed to them these most sacred 
functions/'— ^j?o2o^ia, A..D. 1588» Lydii WMenna^p. 109. 

Dr. Buddeus, in the Preface to his Edition of the " Batio," 
has the follow ing observations on the arrangement regardinof 
Acoluihs : — " I am particularly pleased with the placing of 
yonths intended for the service of the church under the 
domestic discipline of pastors, that they might not only be 
trained by them in learning, but in conduct befitting the 
teacher or head of a congregation. These they called 
Acolutbs, who both had certaiu duties in the church» and 
were always present at the more important functions of the 
pastors, and so were gradually trained for the pioos and 
prudent discharge of them. With ns the students of 
theology are indeed furnished with learning, but preparation 
for ecclesiastical functions is generally passed over in silence ; 
Of if precepts are delivered in theological schools, thej 
commonly go off in mere speculations, and are of little use 
as regards practice. And no wonder. For most of those 
who teach theology never had the charge of a church, nor 
eyer felt what it is to have the care of souls ; and what they 
have derived from books or from what others say» thej 
inculcate with much confidence on their pupils. But as a 
politician, a soldier, or a merchant deserves credit for 
practical skill in politics, war, or mercantile aiiairs^ not 



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According to the books lie has read, but aocording as be 

sliows hid qualifications in action, bo I regard as worthy of 
the name of theologian and of the office of pastor, not tbe 
man who bas pored over inanj works on pastoral theology, 
or many oompeodinms of moral tbeologyt but who, baving 

first experienced in himself what it is to be a true Christian, 
has afterwards been an attendant ou wi^e and faithful 
pastors in the discharge of their functionSy whether when the 
rude are to be admonished, or the tempted lifted up, or the 
afBteted consoled, or tbe wandering brongbt back, and has 
lear/ied by practice to dijschar'i^a^ thcise duties with prudence 
and propriety. Such was the object of this truly excellent 
institution of the Brethren." 

Kon [7] to page 112. 

There were ordinarily two Bishops in Bohemia, two in 
Moravia, and one (sometimes two) in Poland/'-* ChmeiUuB. 

Note [8] to page 116. 

Lasitius remarks on our custom in regard to tbe pub- 

li8hin«? of books, c. 22:— 'Nothing appeared except it was 
first examined by personH selected for this purpose from the 
seniors and ministers ; and for this reason, because the things 
which BOTeral sensible men had thoroughly considered, were 
tbe more reliable. Nothing would be there that was false, 
to mislead the reader, nothing that was violent to offend 
him.* To this I add, that we have not been wont to occupy 
ourselves with polemical writing. Partly, because it did 
not comport with our simplicity to engage in disputes,, and 
partly because Httle advantage was seen of this practice in 
others, but rather the most palpable damage. For what 
tragedies has not this rage for disputation occasioned! 
And with what result ? Discords have not been put down, 



182 



NOTES 



but iurroascd ; matters of strife have not been lessened, but 
subdividt'd into the most minute minutiae, so that there is 
no numbering the questions and sub-questions. But when 
wiJl that saying of Hilary be found attended to, ^ God does 
not call UB to heaven through subtle questions ' ? And I 
wish tliey had not, amonj^ these subtleties, been forgetftil 
of tliat which in the w urk of failli is of ilrst importance, 
mutual charitif and meekness^ which Christ commanded us to 
learn of him, promising therewith rest for the soul. Matt* 
xi. 29. But our times have seen strange things ; how men, 
professing evangelicstl truth, have acted towards each other 
in a way contrary to evangelical meekness, and into how 
many bitter factions they have split. Hence ours would 
neither be leaders nor followers of parties t thinking it better 
to aim at being good than learned ; and, as Seneca says, 
* content witli that more rustic title/ rather to promote the 
conservation of peace, concord, and order among themselves, 
than to attack othenu 

*^ They, indeed, wrote J^logief in defence of the truth 
of their doctrine, and the blamelessness of their life, yet 
without invectives ac^aiust others, and only with a view of 
procuring peace. JSor always when they were attacked, 
sometimes taking silence as a shield ; nay, even some apolo* 
gies were suppressed after being printed, and of such I 
hare in my possession n>oi« than one, of soKd chawMsfcer. 
But when they had to do with an insolent antagonist, who 
could abuse, but had not the power to hurt, they preferred 
to punish his insolence with inlence, and to let his quarrel- 
some sheets become food for the moths.'* — Oomeniu»* 

KoTE [9] to page 116. 

** Jerome says, * It was universally decided, that, for the 
removing of schisms and dissensions, one should be cliosen 
from the presbyters to preside over the rest* But if the dis- 



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trict round a city was bo large, and the number of pastors 
so great that the Bishop could not attend to all the duties, 
eharepUcopi were appointed to officiate for the Bishop in 

minor affairs.' ^Nothing, therefore, was done by our people, 
even in this matter, without the warrant of antiquity."^ — 
Comentm. 

It is worthy of notice, that iElneas Silvius (afterwards 
Pope Kiis IL) in his letter to Cardinal Oarvaial, giying an 

acx'oimt of his visit to Tabor, and ol' the disputations he 
held with some of the Taborite ministers, refei*H to tliis 
statement of Jerome in support of his argument, that the 
church has power to make new regulations for itself: *^ Sic 
prelati, presbyteri, episcopi, quos olim Hieronjmus nqnalis 
fuissc potestatis afiirjual." 

After giving from Comenius the narrative of the conse- 
cration of Bishops of the Brethren by the Waldenses, Jah- 
lonsky remarks on* the moderation* of their views regard- 
ing Episcopacy. " From this account of the transaction,** 
says he, " the prudence and moderation of this new Bohe- 
mian (Jhurch shine forth ; for, without hnding fault with 
any other on the mode of church order and policy, it 
adopted that which appeared most conformed to primitiye 
times, condemning no other, yet preferring the most ancient. 
For it had in view not only wliat might be done lcf]^itimately, 
but also with the greatest safety ; and, it carefully guarded, 
lest, while separating from the Momiah church, it might 
seem to have left the €athoUe church. It is of the same 
mind to tliis day ; and although but few instances have 
occurred, when the Unity of the Brethren, which was fur- 
nished with its own nursery (seminarium), and this suffi- 
ciently stocked, has employed pastors of foreign ordina* 
tion, yet there have been some such instances, where she 
kindly received into her bosom and set over her ccngrega- 
tious presbyters of foreign ordination, driven to her by 



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NOTES. 



peraecutioii or exile. This also took place in the Anglican 

Church up to the year 1661, when re-ordiHation was 
required bj Act of Parliament.*' — Letter to ArcLb. Wake, 
§. 10. 

Note [10] to page 117. 

The rule prohibitiiig the diynlging of conferential mat- 
ters was strictly enforced, being needful for the maintenance 
of respect lor Ma dei-i^iuns, and to prevent the inconveni- 
encea arising &om gossiping ; so that persons have been re- 
moved from the conferenee for having prematurely made 
blown its plans.** — Oameniui. 

m 

Note [11] to page 118. 

The place for holding the Synod was fixed upon by the 

Bishops ; whereupon he, in whose diocese it was, mibrmed 
the pajstor of the place, and told him in what manner the 
things required were to be provided. The other pastors 
were invited only a few days before, and enjoined to 
silence.**— CbffiMn». 

Note [12] to page 119. 

The Seniors stopped at the house of the pastor, the rest 
with pious citizens in the vicinity ; who received them with 

joy as angels of God." — Comenius, 

KoxE [13] to page 119. 

Propositions are presented by the Seniors to the pastors 
for their consideration; and they are also themselves 

advised to collect matters for deliberation, and present pro- 
posals respecting them to the Seniors. That this may not 
be done confusedly, they elect out of their number a presi- 
dent and a secretaiy. The deacons and acoluths are not 
admitted to their councils ; but lest meantime they should 



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NOTES 



be idle or roam abroad, some wurk is given them for read- 
ing, ou which they are afterwards examined. Some one is 
also appointed by the Seniors to direct them and keep 
order." — Ckmenim, 

NoTx [14] to page 119. 

Synods, — Something should be said on the order of asking 
and delivering the opinions of the members, and of thence 
forming the conelasionsi in order that we may remark in 
these respects also the traces of good order, alike in the as- 
sembly of the pastors aud of the Seniors. 

1« The president moves that the business for v^hich they 
are met should be commenced, in the first place by collect- 
ing the propositions ; that they may haye in view from the 
beginning the points calling for deliberation. 

2. These being collected, some one announces the heads 
of the subjects, giving explanations of them, if required, 
when that which demands attention is fixed upon, and 
that which is less pressing is set aside for consideration 
hereafter. 

3. The former are first taken in hand for dibcusaion, all 
the members being asked their opinions in order ; so that 
each may open his mind in as few words as he can, and sup- 
port it with reasons. ' 

4. The opiuiuiis are delivered in order, proceeding from 
the younger to the elder, not the contrary, so that the 
president speaks last. And experience has proved that 
this order is more suitable than if it diould take place 
otherwise. Per when the leading men give their opinions 
first, it is scarcely possible to secure freedom from pre- 
judice, and that the questions be properly considered by 
all* For the younger men, after having heard the senti- 
ments of their seniors, are either influenced by the idea of 
their wisdom, and do not narrowly scrutinize the matter ; or. 



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186 MOTBS. 

altbouuh entertaining a different opinion, are liindered hj 

a feeling of modesty from statinj^ what they think, out of 
delereuce to the authority of tkeir eiders. On the other 
haxidf should a young man advance something of impor- 
tanee, whieh had not ocenned to the minds of his senioTs, 
tbefe IS a two-fold disadrantage ; for the seniors may feel it 
unbecoming to retract their opmiuns ; or, if the suggestion 
be adopted, it places a dangerous snare in the way of the 
young men. These disadvantages are avoided by our prae- 
tice. For while the juniors know that they are to state 
what they think, they get a habit of reflection, and of en- 
ga^^ine: m business with attention and reverence, and with 
silent prayer to God, and each is at liberty freely to utter 
what he thinks. The elders, on the other hand, can take 
up and improve whatever has been advanced to the purpose, 
while at the same time their own authority remains un- 
challenged. * 

To prevent the discu&sious from wandering, no one is 
allowed to speak on any other subject than the one in hand, 
until it is brought ix> a conclusion. Nor is a speaker 
allowed to be interrupted, unless he be too diffuse, or 
speak with bitterness, when he is checked by the pre- 
sident. 

The secretary notes down the judgments of all, and the 
arguments by which they are supported, adding also his own, 

if he differs in any respect from the rest. 

Lastly, the president sums up, weighing the different 
opinions, whether they tend to the same point or go in 
opposite directions, and whether they can be reconciled. If 
they can, he shows how one common conclusion may be 
arrived at, so that all the reasons adduced hold good. If 
they cannot, he points out the two results, and explains 
the reasons that make for each. In case the matter be of 
great importance* be presents it for renewed discussion, as 



V 



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187 



to the reasons which ma? be thoiiglit to ])repoiulcrate, aud 
the manuor in which disadvautages may be warded oli'. 

Therefore every one is again persutted to speak fireely, 
yet in order and in few words, aod by companng the 
diffiafent reasoiHi together, to reduce the points of difficulty, 
until each is content. Then the conclusionn, as being com- 
mon to ail, are inserted in a booii* The effect of this ra- 
tional proceeding is, that all can see the mind of the whole 
Ghnrch, can speak of matters as with one mouth, and can 
act with unanimity.**— Cb//4e/iii*5. 

Note [15] to pap^e 121. 

Comenius quotes the i'ullowing Irom the Minutes of an 
old Synod : 

It had heen observed that some brethren, with a view 

to appear gentlemanly, had got into habits of facetious- 
ness. This must be amended. 

" The Apostle forbids jesting to all Christians, and much 
more should it be shunned by the teachers themselves. 
* Trifles,* says Cbrysostom, ' are trifles in tbe mouth of a laj< 
man, but blasphemies In the mouth of a priest.' 

*' The frequeutmg of fairs and banquets is prohibited. 
Ministers should not meddle with political matters, nor 
in making matrimonial matches ; nor practise medicine. 

A pastor should not possess more than 200 thalers ; 
w^liat ho has above this sum, he should give to pous uses 
and to the poor. 

All should avoid the pomp of titles, being satisfied with 
the lovely appellation of Brethren. 

** No one should interfere with his advice in the drawing 
up of wills, but every one sliould have his ow^n will ready." 

In a Letter of the Brethren to Doctor Augustiuus, a.d. 
1508, who had, among other things, ridiculed the poverty of 
their ministers, and their having to labour for their subsist- 



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188 



HOTBB 



ence, they say : We will briefly remark, let him coneider the 

commeucement of the primitive church, whether there 
were many of the noble, powerful, wise, or rich, in these 
offices, and what sort of living they had, and this ought to 
shut hia moath. We are not ashamed of our priests because 
they labour according to their ability with their own hands 
to procure their food; for both apoiitolic teaching and 
example so lead us, and indeed we would rather see this, 
than that, giving away to indolence, they should frequent 
taverns, and follow vanity and vice.*' — ^Fasciculus Berum 
Expetendarum et Fugiendarum» fol. 88« 

Note [16] to page 124. 

This intimate eAauiiuation of the conscience was very 
strict, in imitation of the Prince of pastors, when examining 
Peter: John xzi. 15, &c. Thus an occasion was given to 
the candidate for the ndnistry of thoroughly proving him- 
self, whether he proposed to follow Christ from pure love or 
for a livelihood? John vi. 26. Whether he sought the 
flock, or the fleece ? Whether he was ready to impart to 
his hearers not the Gospel of God only, but his own soul 
also ? 1 Thess. ii. 8. This last trial of the conscieuce was 
sometimes so afiectingly conducted, that instances are not 
wanting of persons having shrunk from the oiiice through 
alarm of conscience, or their age or inexperience ; feeling 
more disposed to work out their own salvation, than to be 
engaged in caring for that of other^i. In the last place, they 
are encouraged with the Uiviue promises, and enter upon 
their high vocation with fear and trembling.*' — dmenius. 

Note [17] to page 126. 

^ The form of the testimonial is after this maimer : — 

* Venerable brother in Christ, the Bishop, we bear witness 
before God and this church, that these men are of worthy 



KOT£B. 



189 



parentage and education, and that their lives have hitherto 
been boneBt and unblameable ; also, that having been ex' 
amined bj us, they haye been found to be sound in doctrine 

and faith, and of a sincere intention to serve Christ and the 
ehnrch. We therefore request, in the imme of the cono^e- 
gatioDS they are to serve, that you would confer on tliem the 
pastoral office, by the power committed to you by Christ 
and the church, and that you would confirm them in the 
same.' The Ordainer replies : * This testimony of yours, 
given in the presence of the church of Christ, is admitted ; 
and your petition shall be grauted in the name of Grod.' — 
Comenw, 

Note [IS] to page 126. 

** Between this engagement on the part of the candidates 

and the subsequent ordination, a solemnity usually inter- 
venes, which, ought not to be paased over in silence. The 
Ordainer again addressing them, says, ' Beloved brethren, 
that you may entertain a firm hope of Diyin&assistance, 

listen to Christ, the eternal High Priest interceding for 
you ; who, when about to sanctify himself as a victim for 
the sins of the world, most fervently commended to his 
IFather all his followers who should proclaim this redemp- 
tion to the nations, Ac* Then another of the Bishops 
Bulemnly reads to tliem from Jolm xvii., that last prayer of 
Christ, 80 that it is seldom heard without tears." — Comeniw, 

Note [19J to page 128« 

Books of Miual, that is, forms for conducting the 

sacred ministry, called Agenda, are not, with us, appended 
to the catechetical books, so as to come into the hands of 
the people, but are printed separate, and given to the 
pastors alone ; not privately in a comer, but in the pre- 
sence of the church, which rite is here described. Ou tlie 



190 



H0TB8. 



death of a pastor, these books are returned into the hands 
of the Seniors." — Ctmeniut. 

In their sermons a certain series of subjects is gone 
through, which they have received from tkeir ancestors, so 
that all the things of which no Christian should be ignorant^ 
are reduced to twelre articles of the Catholic futh, the 

explication of which may come round in the course of a 
year." — Lasitim De Ecclesiastidl Disciplina, &c., Eratrum 
Bohemorum, cap. 13« 

Note [20] to page 129. 

If eter in this age the saying of Christ obtained, ' As the 

Father hath sent me, so send I you/ and ' If liavc not 
chosen me, but I have chosen you,' we are assured that it 
obtained among us, where no one sought for the ministry, 
without being called ; no one sought for a flock, without 
being sent ; and ncf one looked for a vocation or a mission, 
save from those who had themselves been both called and 
sent. Hence, there was no congregation among us where 
the lord of the place, or the magistrate fixed upon the pas- 
tors ; but they committed this care with confidence to the 
principal pastors of their souls* This was in accordance 
with the practice of the apostolic church ; in which the 
snifrages for tlie persons to be ordained were received from, 
the people ; but their destination, when ordained, was for 
the consideration of the elders, Acts ziy. 23 ; 1 Tim. ii. 3 ; 
2 Tim. iv. 12 ; Tit. i. 6. Hence Grotius remarks that, ' there 
is no appearance in the whole New Testament hiatorj of 
pastors having been chosen by the people.* 

This itching to choose for themselves teachers after their 
own tastes (1 Tim. ir. 3.) did indeed attempt to creep in 
among us, but with no good issue. For those mutual can- 
vassings were among the causes of relaxed discipline and 



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191 



neglected order. I romember an illustrious Baron, who 
acknowledged with sorrow his error in this respect, f'or 
he had retused to receiTe the appointed pastor, and im« 
portimately urged that another might he assigned for him, 

whose gift of eloquence he greatly admired ; but finding the 
man elated with sell-ioufidence and of harsh manners, he 
petitioned for his removal, declaring that he would not 
again hesitate to acquiesce in the judgment of those to 
whom he had intrusted his own spiritual interests* and 
whose Ciu^e is the cummun edilication." — Comtnuun, 

NoT£ [21] to page 132. 

** That the superintendents of the Unity should be chosen 
bj the pastors alone, not by the people, or by the magistracy, 
need not seem strange ; for it was the practice of the pri- 
mitiTe church. This passage of Jerome ia well known: 
* At Alexandria, from the time of the Evangelist Mark 
until the bishops ITcrMcles and Dionysius, the presbyters 
always named as Bibhop one whom they elected out of their 
own number, and placed in a higher degree.' When, in 
process of time, this custom was departed from, and the 
people obtained equal suffrages with the clergy in the 
election of Bishops, * JNazianzen desired that the election 
might be committed solely or chiefly to the clergy, because 
thus less harm would come upon the Church, than if the 
votea of the wealthy and the powerftd should preyaiL* 

"The question may be put, whether, although at the time 
of the Apostles the Church was in its birth, sup])orted by 
no secular power (as was the case with the Church of the 
Bohemian Brethren), God did not afterwards fulfil his pro- 
mises, and give kings and queens as nurses to the Church 
(Isa. xlix. 23) ? And is not the same riglit to be conceded to 
them over the Christian Church, as was exercised by the 



192 



NOTES. 



H»?brew kin^^s over their Church and its officers ? Gro- 
tius, who thoroughly treats of this question, answers it in 
the affinoatiTe» ' bo that the Church be not deprived of her 
liberty.* 

** Another question is, whether pastors elected to the epis- 
copate should be ordained by some special rite ? I reply : 
What harm, if new labours are commended to them by a 
new solemmtyi with inYOcation of the Divine name ? We 
have an expreis example in apoatolio men, who, when they 
had set apart certain of tlu ir number for a special work of 
the ministry (to preach the Gospel among the Gentiles), 
added a new ordination. Acts xiii. 3.'' — Comemtu, 

24[ox£ [22] to page 136. 

" Eegarding the psalmody in our congregations, we may 
quote the testimony of the learned and pious Esrom Itu- 
diger : * I know not,' says he, * if the congregationB of the 
Bohemian Brethren do not, in this respect, surpass all 
others. For I do not hnoW any who sing more, or so much 
of praise, thanksgiving, prayer, and doctrine; I will add 
also, who do it better, &c* The same writer, in his Preface 
addressed to Baron Zerotin, says : ' You also sing all the 
things which are the subjects of instruction, and your 
hymns are like homilies,' alluding to the Apostle's admoni- 
tion, Col. iii. 16. He continues: *Such songs are the voice 
of the congregation, which thus expresses itself in union, one 
and all, and in this lies the efficacy of prayer.' !For all sing, 
young and old, as with one mouth.'' — Comemm. 

Note [23] to page 141. 

"The objection of Illyricus Flaeius, to the rite of con- 
firmation, that it is a repetition of baptism, is of no 
weight. 'I see nothing wanting to baptism,' says he, 
' except water.' I answer, * Then you don't see baptism. 



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to which water is essential, but a renewal of the cove- 
nant.' This rite we adopted for the sake of our own 

conscience, and to set aside the scruples excited by the 
Anabaptists among themselves and others. They oppose 
Psedobaptism, because iniants thus initiated into the Church 
either do not know, or forget, or do not understand, that they 
have entered into a oovenant with God ; but allege that this 
c-aTiiiot happen when, being grown up, they knowingly and 
willingly devote themselves to Christ. This is granted, but 
- a remedy is applied, the rite of confirmation, derived from 
ancient times before it came to be abused, and which is 
slall suitably observed in some churches. l%en young 
Christians about to be admitted to the holy communion, 
when renewing the covenant entered into at baptism, with 
their own mouth renounce the flesh, the world, and Satan, 
and promise entire obedience to God. 

This is beautiful, and in accordance with Gk>d's com- 
mand to Moses, that he should anew teach the people, A\ ho 
were children or in&nte when present at the promulgation 
of the law, and had no recollection of what took place, and 
that he should renew the covenant between God and them, 
when they were about to fight with their enemies, Dent. v. 
29. Mention is often made of renewing the covenant with 
those with whom it had been entered into. Why should 
not this have been a type to us and our children?" — 

Note [24] to page 160. 

The moderation of their views in regard to ceremonies is 
worthy of notice. In the " Apologia '\ of 1532, they say : 
" Whatever there is in those customs and rites, and human 
ceremonies, which is not opposed to the Gospel, to sacred 
Scripture, and to Christian charity, we observe, and with 

o 



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NOT£a 



ail care we avoid giving offence in matters of this kind, but 
more especially lest we should, on account of them, be the 
occasion of any schism or disturbance ; since to fight for 

ceremonieB is no aid to piety, but rathor irritates men's 
ill-will and multiplies their sins, and particularly so when 
this occurs for things indifferent*' ^Apologia, p. lOB. 

NoTS [25] to page 172. 

The following references to the "Eatio," made by two 
distinguished divines of the English Church, will find a 
suitable place here, as showing their judgment of the eccle- 
fiiastieal system therein set forth. 

Bishop) Hacket, in his Life of Archbishop Williams, hm 
this passage : * Among the poor distressed Protestants in 
Bohemia, many of them were brasiers by occupation. These 
sent some messengers from them with a petition to his 
Majesty (James I. 1621) that they might transplant a 
colony into England (London especiallv ), men, wires, and 
children, and their full families ; signifying that they would 
bring with them to the value of two hundred thousand 
pounds in coin and materials of their trades; that their 
substance and labour should be subject to all customs and 
taxes for the king's profit. Tliey desired to live in a body 
of their own nation, and to serve Christ Jesus in that 
church discipline which they brought with them from 
Bohemia. Though they had inclined Ms Majesty to 
admit them, being a great swarm of people, and bringing 
wax and honey along, yet the Lord Keeper" (Willianis, 
then Bishop of Lincoln and Dean of Westminster) " di- 
verted it, from the example of the Dutch and Frencli 
that were settled among us. These brought commodious 
manufacture into the realm ; but they brought a discipline 

* Fart I. p. 96. 



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with it, aooording to the allowance of their patent, which 
was a suffocation of the temperate crisis of our own church 
government : which peril of distemper would he increased 

by the access of the Bohemian congreo^atiou j a great fore- 
caste to keep our hierarchy sound from the contagiou of 
foreigners. And he was more religious to keep the Church 
of England in its sabbath and holy rest, than to help out 
the neighbour's ox that was fallen into the pit. Yet I have 
me what to allege in behalf of the Bohemians. I have in 
my little library a book printed 1633 (eleven years after 
the Lord Keeper appeared against their petition) caUed 
*Katio Discipline ordinisque Ecclesiastici in Unitate Fra- 
trum Euheniorum.' Their platform in that piece comes so 
near the old Protestant Church of England, above ail the 
Beformed, that, for my part, I wish we had had their com- 
pany." 

Our other quotation is from Dr. Mauriee*8 Vindication of 

the Primitive Church and Diocesan Epis( 0]Ku y/' in answer 
to Baxter.* " Before the Lutheran iieformation was that 
of the Bohemians ; not that of the Calixtines only, but of the 
Unitas Fratrum Bohemorum, whose churches were governed 
by Diocesan Bishops, and whose discipline was so far from 
being impossible, notwithstanding the dioceses were very 
large, that they were perhaps the best governed churches 
in the world. Bucer^ speaking of this government says, 
* H»c vero est coslestis potius quam ecclesiastica in terris 
hierarchia.' And Calvin was so taken with this govern- 
ment as well as discipline, that he looks upon their govern- 
ing and ordaining pastors as no inconsiderable blessing : 
^ Keque vero parro est estimandnm, qubd tales habent Pas- 
tores a quibus regantor et ordinentur;' and these were 
their Bishops, as may be seen in the account they gave 

• Page 373. 



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of themaelvea in ' Batio Diadplmie, Ac./ printed at Lesna^ 
1682y and afterwards at the Hague hj Comenius, 1660. 

Whoever would know more of these episcopal diocesan 
churches tnay consult Lasitius, or the short account of 
Comenius, the then only remaining Biahop of those 
oliurcheB." 

The following paaaagea are extracted fi!oni Comenina'B 

Treatise, De Bono Uuitatis et Ordinis, JJisL'iplii];r([iie ac 
Obedieutia in Ecclesia recto constituta vel coustituenda. 

After adverting to the excellencies of the Chorch-conati- 
tion of the Brethren, he remarka, § 12, Doea any one ask, 
what I am seeking by commending these things ? I answer, 
if they are good and suitable for adoptiou, there is nothing 
invidious in desiring that they should become common pro- 
perty. K it is well with my own soul, I cannot but say 
with Paul : * I would to Ood that all were as I am, except 
the bonds of my affliction.*** 

§ 14. " I kuovv that it is in human nature to be pleased 
with what is ours, and to think Uttle of others in compari- 
son. The cedars value themselTeson their loftiness, the 
oaks on ilieir strength, the palms on their elegance, the figs 
and vines on their fruits ; but the bramble is despised for its 
weakness, and is trodden down by the very beast of the 
field. (Judg. ix). Be it so : let the Bohemian nation be the 
least of the nations, and the Bohemian Church the least of 
the churches, and the Bohemian Fraternity the least portion 
of the Church of its nation. What then ? Is there nothing 
which the great may learn from the little ? Listen to Christ, 
the Eternal Wisdom, What did he, when the great Apostles 
were contending about the precedence of greatness in the 
kingdom of heaven ? fie called a little child unto him, and 

* This wtts addressed ad £cclefiiafi, nominalim Auglicaoam/' 



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86t him in the midst of them, and said, ' Verily, I say unto 

jou, except ye be converted, and become as little children, 
ye shall not enter into the kingdom of heaven.* (Matt, xviii. 
2, 8.) Let the application be made, and you, great doctors, 
will be your own teachers. For I hope you all beUeTa, that 
Christ is yet with us, even to the end of the world ; that 
He sees our doings, and Iiears the constant disputes about 
superiority, and that He must needs have some little ones 
whom He may set in the midst of the great ones, and direct 
to be an example to others/* 

We close with the concluding words of Comenius's 
Address, ill wliicli that noble-spirited man breathes forth 
the earnest yearnings of his heart on behalf of the Church 
of the living God. That portion of the visible Church to 
which he had himself belonged, and whose memory he so 
fondly cherished, seemed destined to be obliterated, but the 
cause of Christ on earth was not the less dear to his heart, 
and he longed for the reunion in the bonds of harmony and 
love and order, of those who held the common faith : 

Come, Lord Jesus ! Benew us according to thy good 
pleasure. Eestore to thy Church the bond of unity ; restore 
the beauty of order ; restore reverence for thy sceptre ; re- 
store £arvour of spirit, that the kingdom of God, as in times 
past, may suffer violence. Or if this last age is incorrigible^ 
remove the stage of the world, and commence that blessed 
reigu, when there shall be unity without distraction, order 
without confusion, love without intermission, and God shall 
be all in all| for ever and ever* Amen/' 



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CONTENTS. 



INTRODUCTION. 

Origin of the Bohemian Brethren's Church — Episcopacy — For- 
mation of Church Constitution — Its Outlines found in the 
Brethren's Confessions — Lasitius — Wengiersky — Spread of 
Lutheran opinions in Bohemia — The Brethren join the Ke- 
formed in a public Confession of Faith — King Maximilian — 
— Budolph — Toleration — Reformed Consistory — Occasion of 
drawing up the " Ratio" — Excellence of this Church System 
— Testimony of the Reformers — Editions of the " Ratio" — 
Christian Union and Charity. • . page 1 

RATIO DISCirLiy.E ORDiyiSQTTE ECCLESIASTICI 
m UNITATE FRATEUM BOHEMOEUM . p. 23 

Prjefatio . . . . . p. 25 

Obdo Ecclesiasticus in Unitate Fbatetjm BonEMOBUM:. p. 30 

Cap. I. — De Ordinc totius Unitatis in Genere — Ordo Rerum — 
Ordo Persouamm — In Populo — Presby teri — Eleemosynarii — 
yEdiies— Ordo Mmistrorum— Acolutbi — Diaconi — T)o A nf ia- 
tihufl — Eornm OiBcia— Officia Pra?sidis — OfTioia Notarii Tlni- 
tatis — Conseniorum Officia . . p. 31 

Cap. II. — De Synodis et Ordinationum Ritu — De Synodis — 
Acolutlionim Ordinatio — Diaconorum — Mipistrorum — De 
Inaiigurationc Ministrorum — Do Ritu Ministros Ecclesiis in 
PaslorcB pra)ficicndi — Quibus in Rebus Miuistri Seiiiorum 
suorum Concilia cxquirerc tencautur — Conseniorum Ordinatio 
— Antistitum Ordinatio . . . . p. 45 



CONTSNTS. 



199 



Cap. III. — De Ordine Ministerii, sive sacra publice Minis- 
trandi Forma — Verbi diyini Frsedicatio-— Baptismatis Fonna 
— Forma J^ovitioa recipiendi— Forma S. Coenam cdebrnnrli— 
Forma coBjuges oopulandi— Forma ^grotos TiBitandi Mor- 
taoaqne fimeraiidi-^Consiietodo circa Dies festoa — Bitua 
circa Dies Precom — Bitaa Jejuniomm — De Eleemoayuia. 

p. 68 

Cap. IV. — ^Do Ordine Pomestico Ministrorum— Munia Com- 
munia . . . p. 74 

Cap. y. — ^De Ordine Domeatico Auditoram . • p. 79 

Cap. yi. — ^De VisitationibiiB — PresbTteronun FoHtioomm Or- 

dinatio— Templi Dedicatio . . . p. 81 

Cap. Yilc — ^De Ordine et Gradibos Discipliuse jLcclesiasticse 

p. 86 

CovcLVsio . . . . . p. 90 

TRANSLATION, 

Account of the Ecclesiastical Discipline and Oedeb in 
TH£ Unity of the Bohemian Bbetheen. 

Fbbfacx . . . . . p. 93 

Ecclesiastical Obbbb in thb Uititt of thb Bohemian 

BRTTilKiiN . . . . . p. 99 

Chaptee I. — Concerning tlie Order of the whole Unity in ge- 
neral — Order of things — Order of person s — Among the people 
—Civil Elders— Almoners — ^diles — The Ministers — Aco- 
laths— Their daties-^Deaoons — Their duties— The Antistites 
or Seniors— Their duties in common — Dnties of the President 
— Of the Secretary— Of the Conseniors . . p. 101 

Chaptee II — Synods and the Eite of Ordination — Synods — 
Ordination of Acoluths — Of Deacons — Of Ministers — In- 
auguration of Ministers — Manner of appointing Ministers to 
Churches — Ministers to seek advice of their Seniors — Ordina- 
tion of Conseniors— Ordination of Antistites . p. 118 



200 CONTENTS. 

Chafrb TII.— Order of MiniftnitioM or Form of Chnrcli 

Rites— Preaching — Baptism — Mode of rcceiviug Noviciates 
' — The Lord's Supper — Marriage — Viflitatiou of the Sick and 
Burial of the Dead— Festival Day a — Prayer Days— Fasting 
— Alms . . . . p. 134 

Chaptsb IY.— Domeetio Order of the MiniBteni— Offices held 
in oommaii • • • • * P* 

Chapter V. — Domestic Order of the Hearers . p. 159 

Chapter VT. — Visitations — OrdiiiatioiL of Lay Elders — Dedi- 
cation of a Church • . .p. 162 

Chaptsb TII.— Order andDegieeBof Chnich Disdpline.^. 168 

Conclusion . . . . • p. 172 

NOTES. 

Order. — Unity of the Brethren" — ^First Prineiples in tiie Con- 
Btitation of a Chnreh— Christian Perfection — ^Female Elders 
— ^Aeolnths— Number of BiBho|M«^Pablication8 — Moderate 

Views of Episcopacy — Conferential Seeresy — Synods — Bnles 
for the conduct of Ministers — Examination of Candidates for 
the Ministry — Testimonial of Candidates — Address to Can- 
didates—Books of Kitual — Appomtment of Ministers — ^Elec- 
tion of Bishops — Psalmody — Conlirmation — Moderation 
regarding Ceremonies — Iveferences to the " Eatio" by English 
Diyines — Comenius on the Brethren's Church as an example 
to teach hamilitj'^His Prayer for the union of the Christian 
Church ..... p. 177 ' 



THE £ND. 



KORIf AN & 8KBBN, FBINTKB8, HAIDBN LANE, COVBNT GARDEN, LONDON. 



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Full text of "Church constitution of the Bohemian and Moravian Brethren : the original Latin, with a translation, notes, and introduction"

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