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the seventeen hundred years between； and imagine myself in one of those
assemblies where form and state were not； but Paul the tent…maker； or
Peter the fisherman； presided； yet with the demonstration of the Spirit and
of power。〃
Both Wesley and Benjamin Ingham refer to Seifert as a 〃bishop〃；
which is a mistake； though a natural one。Wesley was present at the
ordination； and heard the charge； with example and warning drawn from
the actions of earlier bishops； while Ingham； in the course of several long
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conversations with Toeltschig concerning the Moravian Episcopate and
Seifert's ordination； asked 〃is Anton a bishop？〃 and was answered； 〃yes；
FOR OUR CONGREGATION。〃 This was in view of the fact that Bishop
Nitschmann； in ordaining Seifert； had empowered him to delegate another
member to hold the Communion； baptize； or perform the marriage
ceremony in case of his sickness or necessary absence。 At that time the
Moravian Church was just beginning to form her own ministry； the ranks
of Deacon； Presbyter and Bishop were not fully organized； and the definite
system was only established by the Tenth General Synod of the Church in
1745。The exigencies of the case required large powers for a man serving
in an isolated field； and they were given him； but strictly speaking； Seifert
was only ordained a Deacon； and never was consecrated Bishop。
The fourth and last service of the day was given up to song； a
discourse； and prayer。
On Sunday； March 11th； after morning prayers； Wesley went to Tybee
for an interview with General Oglethorpe。At a general gathering of the
Moravians later in the day； the second chapter of Acts was read； with
special reference to the last four verses； and the description of the first
congregation of Christ's followers； when 〃all that believed were together；
and had all things common；〃 was taken as the pattern of their
〃Gemeinschaft〃。This plan； which had already been tested during the first
year； proved so advantageous that it was later adopted by other American
Moravian settlements； being largely responsible for their rapid growth
during their early years； though in each case there came a time when it
hindered further progress； and was therefore abandoned。In religious
matters； the organization of the Savannah Congregation had been modeled
after that at Herrnhut； so far as possible； but in material things the
circumstances were very different。At Herrnhut the estates of Count
Zinzendorf； under the able supervision of the Countess； were made to pay
practically all the general Church expenses； and many of the members
were in the service of the Saxon nobleman； Nicholas Lewis； Count
Zinzendorf； in various humble positions； even while in the Church he
divested himself of his rank and fraternized with them as social equals。
But the men who emigrated to Georgia had undertaken to support
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themselves and carry on a mission work； and Spangenberg； with his keen
insight； grasped the idea that a common purpose warranted a community
of service； the labor of all for the benefit of all； with every duty； no matter
how menial； done as unto the Lord； whom they all； in varying degrees；
acknowledged as their Master。Later； in Bethlehem； Pa。； with a larger
number of colonists； and wider interests to be subserved； Spangenberg
again introduced the plan； and elaborated it into a more or less intricate
system； which is described in a clear and interesting manner in 〃A History
of Bethlehem〃； by Rt。 Rev。 J。 Mortimer Levering； which has recently been
published。
Not only on account of its successor the 〃Oeconomie〃； at Bethlehem；
and others copied therefrom； but in view of the various modern attempts
which have been and are still being made to demonstrate that the action of
the early Church at Jerusalem can be duplicated and made financially
successful； it is worth while to rescue the resolutions of the Moravian
Congregation at Savannah from the oblivion of the manuscript Diary； in
which they have been so long concealed； noting the claim that this was the
first time since Apostolic days； that a Congregation had formed itself into
such a 〃Society〃； a 〃Gemeinschaft〃。
〃In our gathering we read Acts 2； and spoke of the ‘Gemeinschaft'； for
we are planning to work； to sow and reap； and to suffer with one another。
This will be very useful； for many a man who has not understood or
exerted himself； will by this means see himself and be led to improve。
Others also will see from it that we love each other； and will glorify the
Father in Heaven。There has been no 〃society〃 like that at Jerusalem； but at
this present time it becomes necessary； for material reasons。Were we only
individuals all would fear to give one of us credit； for they would think；
‘he might die'； but nothing will be denied the ‘Society'； for each stands for
the other。 Each member must work diligently； since he does not labor for
himself alone but for his brethren； and this will prevent much laziness。 No
one must rely on the fact that he understands a handicraft； and so on； for
there is a curse on him who relies on human skill and forgets the Divine
power。No one will be pressed to give to the ‘Society' any property which
has hitherto belonged to him。 Each person present was asked if he had
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any remarks to make； but there were no objections raised。 Moreover the
brethren were told that if one should fall so low that he not only withdrew
himself from the brethren； but was guilty of gross sin； he would be forced
to work for another master until he had earned enough to pay his
transportation here and back again； for we would not willingly permit such
a man to remain in the land as an offence to the Indians。〃
It is interesting to observe that care for the poor Indians is the
argument given for the