CHAPTER VIII.

Dr. Muhlenburg still at Ebenezer—Church discipline—Views and practices of the founders of American Lutheran Church—Evils arising from want of discipline—False views on the subject—The discipline adopted at Ebenezer in 1774, and duties of pastors, officers, and church members defined—List of church members who signed the discipline, as certified by Dr. Muhlenburg—Settlements at Abercorn and Goshen—Mr. Knox buys the lands at Abercorn—Moravian missionaries brought over to preach to the Negroes—Labours of the Moravians at Goshen—Fears of Dr. Muhlenburg—Moravians not successful—Advice to them by one of the Salzburgers—Fears of Dr. Muhlenburg not realized—Moravians leave the settlement—Dr. Muhlenburg’s successful labours at Ebenezer—He leaves Georgia and returns to Philadelphia—Condition of the congregations at Ebenezer—Reflections.

IN another place reference has been made to the discipline which Dr. Muhlenburg drafted for the better government of the congregation in and around Ebenezer. It is, perhaps, appropriate that some extracts from that document should be here inserted, as this subject is properly connected with his visit to Ebenezer. The extracts may be regarded by some readers as rather too long, but they are made so purposely, to show what where the opinions of the founders of American Lutheranism upon the subject of church discipline. This is necessary for two reasons : 1. There are many professedly Lutheran preachers in the United States who, under a mistaken view of Christian liberty, have never attempted to throw any restraints around the deportment of the people of their charge. Hence, many Lutheran church members are very lax in their notions of Christian propriety, and participate in all the fashionable follies of life, seemingly without any compunctions of conscience. By this course of conduct the Lutheran Church has been injured very seriously in the estimation of other enlightened Christian denominations, and in many sections of country has become almost a by-word. Our church is regarded as a body of unconverted professors, whose lives are a scandal to the Christian name; and the impression has been made upon many minds, that we never have attempted to check the improprieties and immorality of which our members have sometimes been guilty, simply because we had no discipline which could reach and correct their misdemeanors. It is to be hoped that this stigma will now be removed, and that the Christian public will judge us more favourably in the future. 2. Some of our ministers, and many of our church members, have been disposed to look upon a judicious and rigid church discipline, as a “new measure”—an innovation upon the uses of our fathers. In some portions of the Lutheran Church, attempts have been made by designing men, to pander to the prejudices and corruptions of the human heart, by asserting that our pious forefathers never had any discipline in their churches ; and that this movement to control the actions of freemen, by dictating to them what they should or should not do, would lead inevitably to the establishment of a censorship, which would ultimately destroy the rights of conscience, and bind the human mind in vassalage to the dictation of a haughty priesthood. Such were not the sentiments nor the practices of those godly men who laid the foundation of the Lutheran Church in America. They regarded a scriptural discipline, wisely and impartially administered, not only as absolutely necessary, but as fully sanctioned by Divine authority. And as far as their example furnishes a precedent, it forever silences the senseless ranting of those who seek to brand such measures as innovations, and who, to accomplish some ulterior design, would leave the church without a compass, to be driven about by the tempests of human passion.

Our illustrious fathers had wisdom and grace to perceive that the moral power of the church does not consist in its numerical strength, but in the piety and purity of its members. Hence, they planted themselves upon the precepts of Christ and the apostles ; and by enforcing proper regulations in all their congregations, they sought to give character to the church, and to make the membership living witnesses to the elevating and controling influences of sound Christian principles. They had, too, the moral courage to do their duty faithfully in this particular. They had no fears in relation to their popularity, and never compromised their views of duty, nor shrunk from any responsibilities growing out of the faithful discharge of the obligations which they owed to Christ and the souls of their fellow-men. Would to God, their “mantle” had in all cases descended to their successors! But the reader may desire to see the discipline which was adopted and enforced in the early days of Lutheranism in America. Here is a portion of it. It will be seen that in some things it goes very minutely into detail, but it is not the less interesting on that account.

THE ELECTION OF DEACONS, &c.

“The election of deacons shall take place annually on Easter-Monday, as usual, in the most capacious church, where the whole congregation, consisting of all the regular and contributing male members of the Evangelical Lutheran Congregation in and about Ebenezer, which holds to the Augsburg Confession and Liturgy, and also to the old Discipline and Rule as described in Chapter I., is assembled. On the ensuing Sabbath, the church-deacons, elected by a plurality of the votes of the congregation, shall be presented publicly, at the service in the church in which they were elected, by one or other of the ministers, when they shall be reminded of the duties of their office, be received by taking of the hand, and their names recorded in the church-register. Previously, however, the deacons whose office has expired shall be dismissed with thanks and wishes of blessing.

“The meeting of the church-council shall be subject to the following rules, viz.: When necessary matters and business demand a meeting, the church-council shall be previously and publicly invited from the pulpit, and the time and place of meeting specified by the oldest minister, so that each member can make his appearance, and not absent himself without cogent reasons. If, however, the business will not admit of so long delay, the members shall be convoked by expresses. The oldest minister, who has for the longest period of time been in office in this congregation, and to whom its circumstances are best known, shall preside at every meeting of the council. Should he, however, be sick, or absent on necessary official engagements, he shall authorize his colleague to supply his place in the council. The elder minister, as president of the assembled council, shall have liberty to invite his junior colleague to all important meetings of the church-council, and permit him to keep on record the minutes or protocol, so that he may gain experience for the future.

“When the whole, or at least two-thirds, of the respective members of the church-council are present, the president shall open with a short ejaculatory prayer, and each member shall modestly take his seat; and the order of business shall follow thus: 1. The president shall make known the business concerning which it is necessary to consult and deliberate. 2. The president shall present one point after another, and allow each member to give his opinion and exposition of it. Whoever wishes to speak and offer his advice, shall rise and modestly give his opinion. No one shall interrupt another while speaking, and still less shall two persons speak at the same time. All undue, insulting, sarcastic, and abusive language and expressions must, in general, and especially in such assemblies, where matters affecting the honour of God, and the welfare of the congregation are considered, be avoided. 3. It is also very unbecoming in such meetings of council, for one individual to be sole spokesman, and arbitrarily wish to have every thing done according to the views while conceives to be correct. 4. After each one has given his opinion and advice in regard to one point, the vote shall be taken upon it; the resolution made either unanimously or by plurality of vote, and be written down by the minister who records the minutes, and then read to the assembly, to ascertain whether it has been correctly recorded. 5. A resolution, however, in regard to weighty and important matters, cannot and shall not be considered valid, which is not unanimously passed, or, at least, by concurrence of the president and two-thirds of the regular members of the congregation. Matters of this kind are such, for example, as the building of churches and school-houses, the election or discharge of school teachers, the leasing or vending of mills or any other establishment. Should the church-council have come to a determination, and passed a resolution in reference to one or other such important matters, such resolution shall first be laid publicly before the congregation, and a week’s time shall be given the congregation to reflect on it. Should it turn out, during this week, that either all or two-thirds of the regular members of the congregation are opposed and dissatisfied, for weighty grounds, the matter shall not be put in force, but shall again receive the deliberation and consideration of church-council 6. After the session of the church-council is concluded, the president shall close with prayer, and see that the most necessary things in the minutes which were resolved for the welfare of the congregation, be properly transferred to the church-register.

“Should one or other member of the ruling church-council, viz. the ministers, deacons, trustees, deputy overseers or managers, deviate from our Evangelical Protestant religion, order, and worship, which are accordant with the Augsburg Confession, and go over to another religious denomination, or perhaps even give offence to our congregation by gross wickedness, (which, however, may God in his mercy forbid!) and if such be plainly or sufficiently, convincingly, and indisputably proved by two or three reliable witnesses; and if the various degrees of admonition will not make an impression, or produce any reformation, he or they shall be expelled from the church-council, and shall have no part in any thing belonging to our congregation in and about Ebenezer, until a true return take place, and a reconciliation be effected with the congregation.

“As the laudable society in London for the Promotion of the Knowledge of Christ, out of affection toward the oppressed Protestants from Salzburg and Germany, has kindly undertaken, since the year 1733, to provide and compensate ministers and school-teachers who adhere to the Augsburg Confession, for the congregation which at this time was yet to be planted; and has also by certain agreements with a number of prominent ministers of the Evangelical Lutheran mother church, in Germany and England, viz. with Mr. Samuel Urlsperger, in Augsburg, Gothelf Augustus Francke, D. D., in Halle, and Mr. Frederick Michel Ziegenhagen, yet living, as very worthy members of the above-mentioned society, and their successors confirmed and established this privilege, and has actually until this time, for the space of forty-one years, afforded the same thing; therefore, the right to call a minister to Ebenezer congregation rests, upon the agreement of the laudable society, with the above-mentioned reverend fathers and those whom they are to choose as their successors in Europe, and shall continue so long as the aforesaid are not annulled, or until the Ebenezer congregation has become unworthy of such a favour.

“Should one or other Ebenezer preacher or teacher, secretly or openly, introduce and disseminate erroneous and soul-destructive doctrines, conflicting with the basis of the apostles and prophets in the word of God, contained in the Old and New Testaments, and opposed to our Augsburg Confession, (and other Symbolical Books); or give offences which may be really substantiated, and which have become public; or transgress by causing schisms and factions,—he shall first be examined by the other minister and pastor, together with two or three of the church-council who are experienced in the word and ways of God; and ii found guilty, required to confess, deplore, and abhor such offences, and particularly to recall and expose the erroneous doctrines by manifesting sincere repentance. Should, however, said minister, after due representations have been made, not be disposed to fulfil the above conditions; and stubbornly and wickedly continue in such error, then the other minister and the whole church-council, with the assistance of intelligent and experienced church-members, shall once more investigate said offences and errors, direct the church-council to report the same to the reverend fathers, and await from them a full decision. In the mean time they shall suspend such minister from, his office and service until the offences be removed: because in such cases delay is dangerous.

“It shall be the duty of the pastor of our congregation to teach and administer in our congregation, purely and without adulteration, publicly and explicitly, the doctrine of faith and the practical duties following therefrom ; of our Evangelical Lutheran religion, and the two sacraments, according to the basis of the apostles and prophets contained in the Holy Scriptures of the Old and New Testaments, in which Jesus Christ is the cornerstone, (accordant with our Augsburg Confession and other Symbolical Books.)

“The qualifications and gifts requisite and necessary for our ministers and pastors, for the performance of the duties of their office, are amply described in the word of God, in the New Testament, the infallible rule, guide, and fountain of their faith, life, and conduct, according to their station, office and service. Matt, xxviii. 18–20; Mark xvi. 15, 16; Eph. iv. 11, 12; 1 Tim. iii. 2–13; Titus i. 5–11; 1 Pet. v. 2–4; James iii. 1; 1 Tim. iv. 10–13; 2 Cor. v. 17–20; vi. 1–10; Acts xx. 28 ; 2 Tim. iv. 2–5 ; 1 Cor. xii. 4, 5, 7; Rom. xii. 7, 8; John xiii. 34, 35; Matt. vii. 22, 23 ; 1 Cor. xiii. 1–10.

“They can also learn their duty from the documents containing their call and instructions, received from their reverend superiors.

“According to the ordinance introduced at the beginning, our Ebenezer congregation has had two churches, viz. the Jerusalem and Zion’s churches, and has also one church in Bethany; and so long as there was, are, and will be two ministers, the whole congregation is and shall be jointly and associately supplied with the means of grace after the following manner: 1. The older minister shall conduct the worship at Zion’s church every second Sabbath, until otherwise directed by the reverend directors; he shall also, if health and strength permit, deliver one catechetical sermon every week in the same place. Farther, he shall also, in accordance with the precedence and Christian example of the first ministers and his first appointments, have divine service, on different Sabbaths and week-days, in the German Evangelical Lutheran congregation at Goshen and in the town of Savannah. The other Sabbaths and fast-days he shall appropriate to holding service in the Jerusalem church. The second preacher, who at the present time lives in the little town of Ebenezer, near Jerusalem church, shall conduct worship in the Jerusalem church, until otherwise ordered by the reverend directors, on Sabbath and fast-days, so that the Ebenezer congregation shall lose nothing on those Sabbaths and fast-days on which the older minister has divine service at Goshen and Savannah. Furthermore, the second preacher shall also deliver a catechetical sermon weekly in the Jerusalem church; and as the members residing in Bethany are nearest to Jerusalem church, and belong to it, and as they have, with the approval of the first blessed ministers, built a church in Bethany, considering that the old, infirm, and sickly members and children can scarcely attend the Jerusalem church, and yet have need of spiritual nourishment, it was, therefore, resolved by the church-council, that the people in Bethany shall regularly have divine service, if possible, every fourth Sabbath by the preacher who lives nearest to them, Vid. minutes of January 12, 1774.’ Yet this resolution shall not be enforced, except with the condition, that the minister receives the necessary travelling expenses, and entertainment for himself and horse ; because, according to the teachings of Christ, the labourer is worthy of his meat and wages.

“According to the good regulation already introduced, the Lord’s Supper shall be administered, if possible, every six weeks in our Ebenezer congregation after this manner, viz.: 1. It shall be published two weeks previously, after the morning service, in both churches or in one, when the whole congregation is assembled in it; and the names of such as signify their intention to commune shall be recorded by the respective minister or ministers. Should any of the members not be present when the announcement is made, and yet be desirous of participating, they shall be allowed to make known their intention at the service of the preceding week, or privately to one or other of the pastors. Both ministers shall mutually communicate to each other the names each one may have recorded, and confer betimes over them in a paternal and brotherly way, to ascertain whether there might be one or more among the number against whom complaint may exist, known either to the pastor himself by personal observation, or which information has been given by creditable testimonies. In such cases they must use particular wisdom and foresight, according to the rule of their Saviour and Master, in Matt. x. 16, so that they may deal impartially, without carnal affections and passions; that they may not judge according to hearsay; but confront accusers, accused, and witnesses, and, as the issue may be, either acquit the innocent or proceed with the guilty, according to the degrees of exhortation. Should, however, in this affair, important matters be affected, then the pastors shall have liberty to admit to their aid several intelligent and God-fearing members of the church-council. Neither of the two pastors shall, however, be permitted to exclude, upon his own responsibility, any one from participating in the Lord’s Supper; but it shall be done with the knowledge of both, provided there be reasons and grounds sufficient which demand such procedure. And if it happen that any one has given offence to the congregation by gross and open sins and vices, and such persons or person has or have been brought to sincere repentance and sorrow on account of his or their sins, by the admonition and instruction of the pastors, through the word and Spirit of God; and if they evince an earnest desire, next to God, to be again reconciled with the congregation, then the church discipline shall be enforced as has been usual at other occasions, on the Sabbath on which the Lord’s Supper is administered, as follows: The penitent or penitents shall be called out by name before the public assembly of the congregation, and commended to their compassionate intercession, and be again restored with appropriate admonition. In regard, however, to error? and faults committed through thoughtlessness, which occurred secretly and not publicly, and through which the congregation received no offence, the person guilty shall on no account be reprehended publicly from the pulpit, personally or by name, but shall be set aside privately by the pastor, and be directed to reform. Because, should any other method be pursued, imbittered feelings might be aroused, offence given, and injury done. The minister shall nevertheless retain perfect right and liberty to denounce each and every sin and deviation from the holy law of God, as is directed by the teachings of Jesus Christ and his holy apostles. The confession shall be held in both churches on Saturday morning, by both ministers. In case, how ever, one of the ministers should be sick, and the other thus be alone, it shall be held in the largest church, where all who have given in their names can be convened. The Lord’s Supper shall, as usual, be administered in the most capacious church and by both ministers, viz.: the elements shall be consecrated and the bread distributed by the elder minister, and the consecrated cup shall be given by the junior minister. The collection, as directed, shall be taken up while the congregation is dispersing.

“The following rules shall be adopted in regard to the instruction and confirmation of young persons: 1. Parents, guardians, and masters shall be allowed to make mention of the young persons intrusted to their care, and send them to either of the two pastors nearest to whom they may live, or whom they may prefer; 2. Both parties shall employ the utmost fidelity, according to the grace which has been bestowed upon and received by them, to ground, through the love of Christ, the young souls intrusted to them, thoroughly, by the assistance and power of the Holy Spirit, in our evangelical doctrines of faith and duties of life, or in the order of salvation, or in the counsel of God conducing to blessedness, upon Jesus Christ, the rock of our salvation; 3. After this has been performed, and the time has arrived when they shall be publicly examined and tested, when they shall renew their baptismal vow and be confirmed, then each pastor may publish the time and day, and examine the little flock which he has instructed in one or other of the two churches, receive the vows of the faithful, and kindly invite his colleague and co-pastor to attend; because, by such a solemn act, faithful ministers and shepherds may be animated, encouraged, and excited to intercessions, if they have at all the spirit and disposition of Christ, the Lord of his own; 4. The persons newly confirmed by each minister shall be registered in a suitable church record, and preserved as a testimony to posterity.

“The order established by the first minister, with the approbation of the reverend directors, in regard to the public worship on Sabbath and fast-days in our Ebenezer congregation, shall remain undisturbed, and shall be observed in our church as follows: 1. At the usual time in the morning, the minister shall commence with the prayer from the London Liturgy; 2. The school-teacher shall read a chapter from the Holy Bible, following the prayer in order; 3. The minister shall announce a spiritual hymn from the Holy Hymn Book, according to its number, and also whether the whole, or (if only a part) how many verses shall be sung; 4. The minister shall read the Epistle or Gospel appointed for the day; 5. The hymn shall be again sung, it being previously announced as before ; 6. The minister shall offer up an extemporaneous prayer, and end with the Lord’s prayer ; 7. He shall read the Epistle or Gospel, or text which forms the basis of his remarks ; 8. He shall preach his sermon, and close it with prayer ; 9. The general prayer from the London Liturgy shall follow, and be finished with the Lord’s prayer; 10. All the necessary announcements shall be made, and concluded by an apostolic wish; 11. There shall be singing; 12. The congregation shall be dismissed with the Lord’s benediction. The afternoon service shall be commenced, 1. By reading a chapter from the Holy Scriptures ; 2. Singing; 3. The young persons and children shall rehearse what they have learned—passages from the little book of the blessed Tolner, the catechism of Luther, the order of salvation, or hymns; 4. Singing; 5. The minister shall offer up a prayer, and catechise the children, either on what they have rehearsed, or on the Epistle or Gospel read that day; 6. He shall close with prayer, and “Our Father,” &c; 7. Singing, and dismission of the congregation with the blessing of the Lord.

“Those who at any time shall be the ministers of our Ebenezer congregation, shall, according as God has given them grace, gifts, and experience, for which they shall daily implore the Lord and Master, be strenuously engaged for the general and particular salvation and education of the lambs and sheep intrusted to them, and purchased by the blood of Jesus Christ himself. They shall visit industriously the schools, as also the sick members, when and as often as they desire it, and supply them with the means of grace, so far as time, health, and strength will admit. In case one or other of the ministers is afflicted with sickness and confined, it shall be the duty of the other, who is well, as much as by the aid of God he may be able, amid the other necessary engagements of his office, to conduct the worship on the Lord’s day in one or other, or both churches alternately, and serve and visit the filial or young congregation sprung from the parent congregation, on one or other day of the week, until the sick minister be restored. Further, the ministers and pastors shall also, according to the example of the first minister of the congregation, so pleasing to God himself, confer diligently, either orally or by writing, concerning official or casuistic cases which may be brought before them ; the one serving the other with the gifts which he has received, and thereby manifest to the flock that, from thorough self-knowledge and just application of unction from on high, each regards the other as superior to himself; that they serve one Lord of all, and one congregation, and take heed unto themselves and the doctrine; that they preserve in a pure conscience the precious charge intrusted to them; and fight the good fight, so as to save both themselves and their hearers. 1 Tim. iv. 16. In this way, and not otherwise, can the will of God be accomplished, the wish of our fathers be fulfilled according to Psalm cxxxiii., their own hearts be rejoiced, the burden of their duties toward the congregation alleviated, and their conversation and exemplary walk become a wholesome terror to the obstinate, and serve as a blessing and comfort and means of growth in grace to the obedient sheep and lambs.

OF CHURCH MEMBERS.

“Whoever wishes to become and remain a member of our Evangelical Lutheran Church, holding to the Augsburg Confession and Liturgy, in and about Ebenezer, und have part in the spiritual and temporal benefits, privileges, and rights, must, in the first place, have been or be received within the covenant of grace by holy baptism, with the Divine Majesty of God the Father, Son, and Holy Spirit; 2. He must be or have been instructed for the participation in the Lord’s Supper; he must be confirmed and received as a communing member; 3. He must, as much as possible, regularly attend to the hearing of the word of God, and participate in the Lord’s Supper; 4. He must voluntarily contribute, according to his ability, of his gifts and merits toward the continuation and support of the evangelical worship of God, whenever and wherever the deacons may demand it; 5. He must not live in, or be found guilty of, prevailing sins and vices, contrary to the divine moral code or the ten commandments of God, nor indulge in the open works of the flesh enumerated in Gal. v. 19–21; 1 Cor. v. 1–12; vi. 9, 10; but he must conduct himself as a Christian, according to his calling and the doctrine of Jesus Christ; 6. In case, however, one or other member should be overtaken in faults, through the subtle artifice of Satan, of the flesh, and of the deceitfulness of the world, or, perhaps, even fall into great sins, and such failings or sins come to the knowledge of the ministers and pastors, then they shall first call these fallen souls to account, alone, with compassionate love and seriousness regarding them as wandering, lost, and wounded sheep, and admonish them to repent, point the sin and uncleanness again to the free and open fountain, and give them advice and direction how they, as lost sons and daughters, may again reach their home. Should this course prove fruitless, the pastors shall make still further attempts to retrieve them; and admit to their assistance two or three members of the church-council, who are experienced in the word and ways of God, and repeat the affectionate admonitions. And if this also prove abortive, then such persons, continuing in their sins, shall be cited to appear before the church-council and pastors, and the last admonition shall be applied. If, however, they refuse to appear and obey, their name shall then be recorded in the minutes of the congregation, and then have neither part, nor right, nor suffrage in the congregation, and its privileges and benefits, until, peradventure, by God’s grace, long-suffering and mercy, for the intercession of Jesus Christ the Mediator, through the disciplining and gracious workings of the Spirit of God, true conversion takes place, and they give evidence of such by proofs, and withal, desire to be again received into the congregation ; then they may be received, provided they acknowledge and confess, in open assembly of the congregation, the offences alleged, and ask forgiveness and reconciliation through the pastors.

“To all the above Fundamental Articles, Constitutions, and Rules, upon which and according to which a German Evangelical Lutheran congregation, composed of Salzburg emigrants and Protestants accompanying them, was founded, established, governed, and maintained (and shall in the future, through all time, be maintained and governed) in and about Ebenezer, in the Province of Georgia, (by virtue of the freedom of conscience granted by God and the constitution of Great Britain,) professing and adhering to the word of God and the Augsburg Confession, the ministers, pastors, and school-teachers who may at any time be in office, all the trustees, elders, deacons, each regular contributing, communing church member, mutually and deliberately bind themselves, with heart and hand and signature of their names ; and that, too, with the express condition, that he or they who acts contrary to the above constitution, seeking in any way to annul or pervert it, shall have neither part or right, nor vote, nor pretension to the spiritual and temporal goods and benefits of the Ebenezer congregation.

Ebenezer, Georgia, December 14, 1774.”

“That the above is a true transcript of the original Fundamental Articles, Constitution, and Rules, which were unanimously ratified by the church-council in public assembly at Ebenezer, with the signatures of their names, and also on the 26th of January, 1775, by the congregation in Jerusalem church at Ebenezer, plainly and distinctly heard and approved and confirmed by the signature of their names, is hereby testified and affirmed by Henry Melchior Muhlenburg, at the time Reverend of Evangelical Ministerium, Philadelphia, Minister Senior, and authorized agent of the Reverend Directors of the Ebenezer congregation, &c. &c.”

The undersigned, respective members of the church-council, are the Reverend Ministers, the Trustees and Deacons, and appear in the original, subscribed as follows:—

____________________________

This list of names shows that on the 16th of January, 1775, there were one hundred and twenty-four male members present at Jerusalem church, when the discipline was solemnly ratified and subscribed. There is no doubt that many of the members were absent ; but still it furnishes sufficient evidence of the numerical strength of the congregation at that time. The list of names is inserted entire, as a matter of reference for the benefit of the descendants of the Salzburgers who still survive, many of whom will probably be gratified to have this opportunity to trace out their genealogy. Besides, it may be necessary to use it in noticing the dispersion of the Salzburgers into other portions of Georgia, and the changes which many of them have made in their church relations. For it will appear hereafter, that very many of the descendants of these men forsook the church of their fathers, and united with other communions. All that some of them carried with them was the name of their venerable ancestors : for the Lutheran Church they seem to have lost all affection and reverence. But we will dwell more fully upon this topic in its proper place.

There is one other historical fact brought to light in Dr. Muhlenburg’s journal, which must not be omitted, and it will not be inappropriate to record it here. Reference has been made to the settlement at Abercorn, and the establishment of a Lutheran Church at Goshen. Dr. Muhlenburg states, under date, January 7, 1775 : “The so-called Abercorn was originally settled by Germans of our confession; gradually, however, it fell into the hands of two English gentlemen, who are now the proprietors, and cultivate the land with Negro slaves. The adjoining land, called Goshen on account of its fertility, was settled originally by our brethren in the faith; and our beloved ministers, Bolzius and Lembke, each patented five hundred acres of land, which were suitable for the cultivation of grain and rice. The faithful but poor brethren could not cultivate nor continue to hold them, and were compelled to sell them to an Englishman in Savannah, who was likewise forced to re-sell them to Mr. Knox, who keeps a large number of negroes and overseers upon them. There are about fifteen families of our German brethren in the faith still living at Goshen, having a small church and school-house, who were served with the means of grace by the late ministers, and up to this time by Pastor Rabenhorst.”

Dr. Muhlenburg further remarks, that while he was at Ebenezer two Moravian ministers arrived at Savannah, who had been brought over by Mr. Knox as missionaries, to labour among the slaves on his plantation. As a compensation for their services, Mr. Knox stipulated to give them one hundred and fifty acres of land, and to allow them the use of ten or twelve slaves to cultivate it. These Moravian brethren applied for the use of the Lutheran Church at Goshen to preach in. Dr. Muhlenburg seems to have had some fears in reference to their influence upon the Lutheran families about Goshen, especially in view of the distracted state of the Ebenezer congregations, growing out of the difficulty between Messrs. Rabenhorst and Triebner. Speaking of the presence of these missionaries at Goshen, he says: “I doubt not, according to their known method of insinuation, they will gain the most, if not all, the remaining families in Goshen, and will also make an attempt on Ebenezer, for their ways are well adapted to awakened souls. I have learned by experience that where strife and disunion have occurred in neighbourhoods and congregations, among the Germans in America, there black and white apostles have immediately appeared, and tried to fish in the troubled waters, like eagles which have a keen sight and scent. Well, be it so. He who controls all things has all power given unto him in heaven and on earth. He is the keeper of Israel, and never sleeps nor slumbers. What he ordains or permits must finally conduce to the glorification of his great name, when all his enemies shall have been placed beneath his feet.”

The fears of Dr. Muhlenburg, in relation to the inroads which the Moravians might make upon the Goshen church, were happily not realized. For, in another part of his journal, this minute is to be found under date of the 21st of January: “The Moravian emissary held his first meeting in the plantation last Sunday, and preached in broken English. He exerted himself also very much to build up his interests in the Lutheran Church there, or else to erect a church near it for himself. A person acquainted with the state of things told him, that the Ebenezer congregation and its associates had hitherto been served by regularly-called Evangelical Lutheran ministers and pastors, and as he had been called to instruct the Negro slaves, we wished him Godspeed and success in it; and if they had any superfluous time and strength, there were yet enough other inhabitants and Indians in Georgia, who were sitting in darkness and the shadow of death, and needed much help for instruction and conversion.”

These missionaries were not, it would seem from this, as successful as they anticipated, and in a few years left the colony, and went probably to Pennsylvania. Goshen remained a part of the Ebenezer charge even after the Revolutionary War; but we shall speak of it more fully hereafter.

Dr. Muhlenburg fully accomplished the objects of his mission to Georgia. He succeeded in healing the breach between Messrs. Rabenhorst and Triebner, and restored harmony to the church. Besides which, he investigated thoroughly all the financial affairs of the congregation, took an inventory of the church property, had all the deeds and grants, &c. properly secured and recorded; and transmitted to the founders of the church in Germany a minute detail of all his observations and proceedings. During this visit, he performed a vast amount of labour, and displayed a degree of prudence and Christian fidelity which are worthy of all praise. His duties were frequently of the most delicate and embarrassing character, but he never shrunk from them; and while he always exhibited a nice regard for the feelings of those whose conduct he was sent to investigate, he never swerved from the path of duty, but performed his stewardship faithfully and conscientiously, and to the entire satisfaction of all parties. He left Savannah on the 20th of February, 1775, and arrived in Philadelphia on the 6th of March, after a tempestuous and rather unpleasant passage. The Salzburgers and their descendants should cherish the memory of Dr. Muhlenburg with lively gratitude. For, as has already been seen, he was not only instrumental in restoring harmony to the congregation: he saved the church property from being alienated, and by his presence and labours, and the introduction of a wholesome discipline, he prepared the way for the future peace and prosperity of the church. If, in after years, his wise counsels and godly conversation lost their influence among the Salzburgers, and they chose to walk according to their own vain and foolish imaginings, he at least must be exonerated from all censure, for he did every thing which human wisdom could devise and human agency could accomplish, to place the congregation at Ebenezer upon such a footing as would secure its permanent prosperity and success. The wisest and most judicious efforts are, however, sometimes unavailing to prevent the downfall of a church; especially is this the case, when God’s people provoke his displeasure by disobedience to those laws which he has enacted for the regulation of their conduct. Wo to any people, when by their rebellious spirit they arouse the righteous displeasure of God! “Ichabod!” will be written upon their sanctuaries; and amid the storms of passion which ensue, their souls will be given up to spiritual leanness and barrenness.