The Cambridge Platform of church government, and the Confession of Faith of the New England churches, adopted in 1680; the Saybrook Platform, adopted in 1708; and the Heads of Agreement, assented to by the Presbyterians and Congregationalists in England in 1690,—form a volume, and cannot, therefore, be inserted in this work. The form of church government, however, embraced in those Platforms, is essentially the same as that now in use by the Orthodox Congregationalists at the present day, and the Confession of Faith the same in substance to that we term the “Andover Orthodox Creed.” MORAVIANS, OR UNITED BRETHREN. A name given to the followers of Nicholas Lewis, count of Zinzendorf, who, in the year 1721, settled at Bartholdorf, in Upper Lusatia. There he made proselytes of two or three Moravian families, and, having engaged them to leave their country, received them at Bartholdorf, in Germany. They were directed to build a house in a wood, about half a league from that village, where, in 1722, this people held their first meeting. This society increased so fast, that, in a few years, they had an orphan-house and other public buildings. An adjacent hill, called the Huth-Berg, gave the colonists occasion to call this dwelling-place Herrnhut, which may be interpreted _the guard_ or _protection of the Lord_. Hence this society are sometimes called _Herrnhuters_. The Moravians avoid discussions respecting the speculative truths of religion, and insist upon individual experience of the practical efficiency of the gospel in producing a real change of sentiment and conduct, as the only essentials in religion. They consider the manifestation of God in Christ as intended to be the most beneficial revelation of the Deity to the human race; and, in consequence, they make the life, merits, acts, words, sufferings, and death, of the Savior the principal theme of their doctrine, while they carefully avoid entering into any theoretical disquisitions on the mysterious essence of the Godhead, simply adhering to the words of Scripture. Admitting the sacred Scriptures as the only source of divine revelation, they nevertheless believe that the Spirit of God continues to lead those who believe in Christ into all further truth, not by revealing new doctrines, but by teaching those who sincerely desire to learn, daily, better to understand and apply the truths which the Scriptures contain. They believe that, to live agreeably to the gospel, it is essential to aim, in all things, to fulfil the will of God. Even in their temporal concerns, they endeavor to ascertain the will of God. They do not, indeed, expect some miraculous manifestation of his will, but only endeavor to test the purity of their purposes by the light of the divine word. Nothing of consequence is done by them, as a society, until such an examination has taken place; and, in cases of difficulty, the question is decided by lot, to avoid the undue