Delegation of the Missionaries—JOHN WESLEY stationed at Savannah—Has a conference with Tomo Chichi—His Preaching deemed personal in its applications—He becomes unpopular—Meets with persecution—Leaves the Province and returns to England—CHARLES WESLEY attends Oglethorpe to Frederica—Finds himself unpleasantly situated—Furnished with despatches for the Trustees, he sets out for Charlestown, and thence takes passage for England—By stress of weather the Vessel driven off its course—Puts in at Boston, New England—His reception there—Sails thence for England—After a perilous voyage arrives—BENJAMIN INGHAM also at Frederica—Goes to Savannah to apprize John Wesley of the sickness of his brother—Resides among the Creeks in order to learn their language—Returns to England—CHARLES DELAMOTTE at Savannah—Keeps a School—Is much respected—GEORGE WHITEFIELD comes to Savannah—His reception—Visits Tomo Chichi, who was sick—Ministerial labors—Visits the Saltzburgers—Pleased with their provision for Orphan Children—Visits Frederica and the adjacent Settlements—Returns to England—Makes a second voyage to Georgia, and takes efficient measures for the erection of an Orphan House.

In order to show circumstantially the progress of colonization, by following Oglethorpe with his new and large accession of emigrants and military forces to their destined places of settlement on the borders of the Alatamaha and the southern islands, all mention of the reception and treatment of the Wesleys, whom he had brought over as religious missionaries, has been deferred. The relation is introduced now, as a kind of episode.

The delegation of these pious evangelists was encouraged by flattering suggestions, and acceded to with the most raised expectations; and its objects were pursued by them with untiring zeal and unsparing self-devotedness, through continual hindrances. The opposition which they met was encountered with "all long-suffering and patience;" but their best efforts were unavailing; "and their mission closed, too speedily, in saddened disappointment."

I. JOHN WESLEY, though stationed at Savannah, did not consider himself so much a Minister to the inhabitants as a missionary to the Indians. Whenever he mentioned his uneasiness at being obstructed in his main design, he was answered "You cannot leave Savannah without a Minister." To this he rejoined, "My plain answer is, I know not that I am under any obligations to the contrary. I never promised to stay here one month. I openly declared, both before, and ever since my coming hither, that I neither would nor could take charge of the English any longer than till I could go among the Indians." It was rejoined, "But did not the Trustees of Georgia appoint you to be Minister at Savannah?" He replied, "They did; but it was done without either my desire or knowledge. Therefore I cannot conceive that that appointment could lay me under any obligation of continuing here longer than till a door is opened to the Heathen; and this I expressly declared at the time I consented to accept that appointment[1]."

[Footnote 1: Life of Rev. JOHN WESLEY, A.M., in which is included the Life of his Brother CHARLES WESLEY, A.M. By Rev. HENRY MOORE. Lond. 1824, 2 vols. 8vo. Vol. I. p. 310.]

Oglethorpe had been so impressed with what he had seen of the natives, that he had written home that "a door seemed opened for the conversion of the Indians." These favorable expectations were greatly increased by the visit to England of Tomo Chichi and his train. They seemed to be fully authorized by the declarations which were made by them to the Archbishop of Canterbury, and other clergy; and they appeared to be put in a train of accomplishment by the interest taken for facilitating that purpose by the manual of instruction for the Indians which was preparing by Bishop Wilson. But when Tomo Chichi came to welcome the Governor on his arrival, and was introduced to the intended teacher, it appeared that unforeseen obstacles had arisen. "I am glad you are come," said the Mico, addressing him through the female interpreter. "When I was in England I desired that some would speak the great word to me; and our people then desired to hear it; but now we are all in confusion. The French on one side, and the Spanish on the other, and the Traders in the midst, have caused us much perplexity; and made our people unwilling. Their ears are shut. Their tongues are divided, and some say one thing, and some another. But I will call together our chiefs, and speak to the wise men of our nation, and I hope they will hear. But we would not be, made Christians as the Spaniards make Christians. We would be taught; and then, when we understand all clearly, be baptized."[1] There was good sense in this remark. They would be informed of the evidences of the truth of Christianity, and have its principles and doctrines explained to them, and its precepts, tendency, and design illustrated; and hence be enabled to adopt it from conviction. This they would do, when they were made to understand how it was a divine revelation, and saw its effects in the life of its professors. But the reply of Wesley was not simple enough to be comprehended by him. It was this; "There is but one,—He that sitteth in the heaven,—who is able to teach man wisdom. Though we are come so far, we know not whether He will please to teach you by us, or no. If He teaches you, you will learn wisdom; but we can do nothing." All the inference which the poor Indian could draw from this was, that he who had come as a religious teacher disclaimed his own abilities, and referred to a divine Instructer, of whom the Mico could know nothing as yet, by whom alone the converting knowledge was to be communicated.

[Footnote 1: Account of the Settlement of the Saltzburg Emigrants at Ebenezer, in Georgia. By Philip George Frederic von Reck. Hamburgh, 1777. 12mo, p. 7.]

Moreover, he had been an observer of the disposition and conduct of those who called themselves Christians; and, at another interview with Wesley, when urged to listen to the doctrines of Christianity, and become a convert, he keenly replied, "Why these are Christians at Savannah! Those are Christians at Frederica!" Nor was it without good reason that he exclaimed, "Christians drunk! Christians beat men! Christians tell lies! Me no Christian."

Scenawki, however, had more courtesy. She presented the Missionaries with two large jars of honey, and one of milk; and invited them to come up to Yamacraw, and teach the children, saying, the honey represented the inclination of the people there, and the milk the need of their children. What a beautiful illustration of the mode of teaching practised by the Apostle! "I have fed you with milk, and not with meat;" adapting the instruction to the capacity of those to whom it was imparted, and "as they were able to receive it," could properly digest it, "and be nourished thereby."

Other conferences effected little; and as Mrs. Musgrove did not reside at Yamacraw, and could not often assist him as an interpreter; and, perhaps, could not readily make perspicuous in the Indian dialect what was somewhat more mystical than even his English hearers could comprehend, his cherished purposes for the conversion of the Indians seemed to be thwarted. Besides, the condition of the people at Savannah was such as to require clerical services, and he gave himself wholly to them.

For some time his labors as a preacher promised to be successful; "and all would have been well," says Southey, "could he but have remembered the advice of Dr. Burton." This was contained in a letter addressed to him a few days before embarking for Georgia. Among other things, this excellent friend suggested to him that, under the influence of Mr. Oglethorpe, giving weight to his endeavors, much may be effected in the present undertaking; and goes on to remark; "With regard to your behavior and manner of address, these must be determined according to the different circumstances of persons, &c.; but you will always, in the use of means, consider the great end; and, therefore, your applications will of course vary. You will keep in view the pattern of the Gospel preacher, St. Paul, who 'became all things to all men, that he might save some.' Here is a nice trial of christian prudence. Accordingly, in every case you will distinguish between what is indispensable, and what is variable; between what is divine, and what is of human authority. I mention this, because men are apt to deceive themselves in such cases; and we see the traditions and ordinances of men frequently insisted on with more rigor than the commandments of God, to which they are subordinate. Singularities of less importance, are often espoused with more zeal than the weighty matters of God's law. As in all points we love ourselves, so, especially, in our hypotheses. Where a man has, as it were, a property in a notion, he is most industrious to improve it, and that in proportion to the labor of thought he has bestowed upon it; and, as its value rises in imagination, he is, in proportion, unwilling to give it up, and dwells upon it more pertinaciously than upon considerations of general necessity and use. This is a flattering mistake, against which we should guard ourselves."

Unmindful of such counsel, the eagerness of Wesley to effect reformation was pressed too precipitately and carried too far. His sermons had such direct reference, not only to the state of affairs, but the conduct of individuals, that they were shrunk from as personal allusions. His zeal was excessive, and his practice exclusive.[1]

[Footnote 1: Mr. SOUTHEY has this remark—"He was accused of making his sermons so many satires upon particular persons; and for this cause his auditors fell off; for though one might have been very well pleased to hear others preached at, no person liked the chance of being made the mark himself."—Moreover, "following the rubric, in opposition to the practice of the English church, he insisted upon baptizing children by immersion, and refused to baptize them if the parents did not consent to this rude and perilous method. Some persons he would not receive as sponsors, because they were not communicants; and when one of the most pious men in the Colony earnestly desired to be admitted to the communion, he refused to admit him because he was a Dissenter, unless he would be rebaptized. And he would not read the burial service over another for the same reason, or one founded on the same principle." Life of WESLEY, by ROBERT SOUTHEY, New York edition, 1820. Vol. I. p. 108.—Instances of personal reference in preaching, and of its alienating effects, are mentioned by Mr. Stevens, in his Journal, Vol. I. pp. 15, 19, and elsewhere.]

For these and other reasons, and in some respects most unreasonably, the people at Savannah became prejudiced against him, and so disaffected that "he perceived that his preaching was not likely to be attended with beneficial influence. Hence, having in vain sought an accommodation with his opponents, without in the least relaxing from the enforcement of his principles, and disappointed in the prime object of his mission, that of preaching to the Indians, he resolved to quit the Colony, and return to his native land[1]."

[Footnote 1: Memoir of the Rev. John Wesley, prefixed to a volume of his Sermons, by Samuel Drew, page xvi.]

Another circumstance brought the whole scene of his trials to a catastrophe. Sophia Hopkins, the niece of Mrs. Causton, wife of Thomas Causton, Esq., chief magistrate of the place, had been a pupil to him to learn French, was a professed convert to his ministry, and become a member of the Church. Her beauty, accomplishments, and manners, were fascinating; and she appears, by some coquettish advances, to have won his affections. Delamotte, however, doubting the sincerity of her pretensions to piety, cautioned his friend Wesley against cherishing a fond attachment. The Moravian Elders, also, advised him not to think of a matrimonial connection. In consequence of this, his conduct towards her became reserved and distant; very naturally, to her mortification; though her own affections had been preËngaged, for she soon after married a Mr. Williamson. But a hostile feeling had been excited against him by her friends, for the manifestation of which an opportunity was afforded about five months after her marriage. Wesley having discovered in her conduct several things which he thought blameworthy, with his wonted ingenuousness, frankly mentioned them to her; intimating that they were not becoming a participant of the Lord's Supper. She, in return, became angry. For reasons, therefore, which he stated to her in a letter, he cautioned her not to come to the ordinance till she could do it in a reconciled temper.

The storm now broke forth upon him. A complaint was entered to the magistrates; an indictment filed, and a warrant issued, by which he was brought before the Recorder, on the charges of Mr. Williamson,—1st, That he had defamed his wife; and, 2dly, That he had causelessly repelled her from the Holy Communion. Wesley denied the first charge; and the second, being wholly ecclesiastical, he would not acknowledge the authority of the magistrate to decide upon it. He was, however, told that he must appear before the next court, to be holden at Savannah, August term, 1737. In the mean time pains were taken by Mr. Causton to pack and influence the jury. There were debates and rude management in the court. No pleas of defence were admitted. The evidence was discordant. Twelve of the grand jurors drew up a protest against the proceedings. The magistrates, themselves, after repeated adjournments, could come to no decision; and justice was not likely to be awarded. Wearied with this litigious prosecution, Wesley applied to his own case the direction given by our Lord to his Apostles, "If they persecute thee in one place, flee unto another;" and, shaking off the dust of his feet as a witness against them, he fled to Charlestown, South Carolina; whence, on Thursday, the 22d of December, 1737, he embarked for England. After a pleasant passage, he landed at Deal, February, 1738, as he remarks, "on the anniversary festival in Georgia, for Mr. Oglethorpe's landing there." As he entered the channel, on his return, Mr. Whitefield sailed through it, on a mission; not to be his coadjutor, as he expected, but, as it proved, his successor.

II. The situation of CHARLES WESLEY was annoyed by like discomfitures, and followed by still greater disappointment. He had received the most flattering accounts of Georgia from the conversation of Oglethorpe, with whom he had been for some time acquainted; and from the little book which this gentleman had published. Implicitly confiding in the high wrought descriptions which had been given him, and indulging anticipations of a colonization of more than Utopian excellence, he attended his brother to Georgia, and attached himself to Oglethorpe, whose warm professions had won him to his service both as Secretary and Chaplain.

His destination was to the new settlement at Frederica; and there he arrived, with his patron, on the 9th of March, 1736. The first person who saluted him, as he stept on shore, was Ingham, his intimate, confidential, and highly valued friend; who had preceded him thither. The meeting was truly pleasant; but what he learned from him of the state of affairs there, and of "the treatment which he had met for vindicating the sanctity of the Lord's day," was a saddening indication of the reverse which his cherished anticipations were soon to meet. He was apprised by it, however, of the necessity of taking measures for procuring a more sober observance of the Sabbath in future. Accordingly, as he had been announced to the settlers as their religious instructer and guide, he spent the remainder of the week in visits to their families, and in seeking that personal acquaintance with them, without which, he well knew that general instruction would be of little use; but, he observes, "with what trembling should I call this flock mine!" In the evening he read prayers, in the open air; at which Oglethorpe was present. He observed that the lesson seemed remarkably adapted to his situation, and that he felt the power of it; particularly of the passage, "continue instant in prayer, and watch in the same with thanksgiving; withal praying also for us, that God would open a door of utterance, to speak the mystery of Christ, that I may make it manifest as I ought to speak."[1]

[Footnote 1: Colossians, IV. 3]

In the public discharge of his duties as a clergyman, he was solemn and fervent; and his preaching evinced "how forcible are right words." But in his daily intercourse with this heterogeneous population, he was not always aware that clerical intimacy should never descend to familiarity. He overheard rude speeches and gossipping tattle; and was made acquainted with some domestic bickerings and feuds; and kindly, though not always discretely, endeavored to check them; but his mediation was repelled as uncalled-for interference.[1] To use the words of his biographer, "he attempted the doubly difficult task of reforming the gross improprieties, and reconciling some of the petty jealousies and quarrels with each other; in which he effected little else than making them unite in opposing him, and caballing to get rid of him in any way."[2] Hence complaints were made to Oglethorpe, who, instead of discountenancing them decidedly, and vindicating, or at least upholding him whom he had brought over, and placed in an office where he ought to have demanded for him a treatment of deference and respect, himself listened too readily to complaints and invectives, and suffered them to prejudice him against the truly amiable, ingenuous, and kind-hearted minister. Instead of putting candid constructions on well-meant purposes, of cautioning his inexperience, or giving friendly advice, he treated him with coldness and neglect.[3] The only apology for this is that suggested by Southey.[4] "The Governor, who had causes enough to disquiet him, arising from the precarious state of the Colony, was teased and soured by the complaints which were perpetually brought against the two brothers, and soon began to wish that he had brought with him men of more practicable tempers." In some hours of calmer reflection, however, he felt the compunctious visitings of conscience, and convinced of the injustice which he had done to Mr. Wesley, "in the most solemn manner he professed to him his regret for his unkind usage; and, to express his sincerity, embraced and kissed him with the most cordial affection." Realizing, however, that the situation of this aggrieved and disheartened man was such that his usefulness here was at an end, and finding it necessary to make a special communication to the Trustees, relative to the internal distractions among the first settlers; to the Board of Trade on the subject of exports and commercial relations; and to the Government, respecting the exposed situation of the Colony, he commissioned him to carry the despatches.

[Footnote 1: "He that passeth by and meddleth with strife belonging not to him, is like one that taketh a dog by the ears." Proverbs, XXVI. 17. He who inconsiderately engages in other men's quarrels, whom he lights upon by chance, and in which he is not concerned, will assuredly suffer by his interference.]

[Footnote 2: SOUTHEY's Life of the Wesleys, Vol. I. p. 107.]

[Footnote 3: In the life of Wesley by MOORE, is an affecting detail of particulars, taken from the unpublished Journal of Charles Wesley, Vol. I. p. 265-285.]

[Footnote 4: Life of Wesley, Vol. I. p. 107.]

On the 26th of July, 1736, he set out for Charlestown, to take passage to England; and, on the 16th of August, went on board the London Galley. But the passengers and sailors soon found that the Captain, while on shore, had neglected every thing to which he ought to have attended. The vessel was too leaky to bear the voyage; and the Captain drinking nothing scarcely but gin, had never troubled his head about taking in water; so that they were soon reduced to short allowance, which, in that sultry clime and season of the year, was a distressing predicament. Meeting, too, with violent squalls of wind, they were driven off their course. The leak became alarming, and their troubles increased so fast upon them, that they were obliged to steer for Boston in New England; where they arrived, with much difficulty and danger, on the 2d of September.

Wesley was soon known at Boston; and met a hospitable reception among the Ministers, both of the town and neighborhood. In a letter to his brother, he thus describes the attentions that were paid to him. "I am wearied with this hospitable people; they so teaze me with their civilities. They do not suffer me to be alone. The clergy, who come from the country on a visit, drag me with them when they return[1]. I am constrained to take a view of this New England, more pleasant even than the Old. And, compared with the region in which I last resided, I cannot help exclaiming, O happy country that breeds neither flies, nor crocodiles, nor prevaricators!"[2]

[Footnote 1: Referring to the weekly assembling of the Clergy from the neighboring towns to attend the Thursday Lecture.]

[Footnote 2: Having found that letters to his brother were intercepted and read, before they were delivered, he wrote sometimes in Latin, and even passages in Greek. This, dated Boston, October 5th, 1736, was in Latin, and I give the extract here, of which the text is a translation. "Tsedet me populi hujuser, ita me urbanitate sua divexant et persequuntur. Non patientur me esse solum. E rure veninnt Clerici; me revertentes in rare trahant. Cogor henc Anglicum contemplari, etiam antiqu amoeniorem; et nequeo non exclamare, O fortinata regio, nec muscas aleus, nec crocodilos, nec delatores!" [When Mr. C. Wesley was at Frederica, the sand-flies were one night so exceedingly troublesome, that he was obliged to rise at one o'clock, and smoke them out of his hut. He tells us that the whole town was employed in the same way. By crocodile he means the species called alligator. When at Savannah, he and Mr. Delamotte used to bathe in the river between four and five o'clock in the morning, before the alligators were stirring, but they heard them snoring all round them. One morning Mr. Delamotte was in great danger; an alligator rose just behind him, and pursued him to the land, whither he escaped with difficulty.]]

The repairs of the vessel detained him here till the 15th of October, when they sailed. They had a most perilous passage, and encountered violent storms; but on the third of December arrived opposite Deal; and the passengers went safe on shore.

III. INGHAM had his station assigned him at Frederica; and there his prudence preserved him from the vexations with which his cherished companion was annoyed. In behalf of that persecuted and dispirited friend, he went to Savannah, to inform John Wesley of the opposition of the people to his brother. He tarried there to supply John's place during his absence on the visit of sympathy and counsel, of mediation or rescue. Returning to Frederica, he remained there till the 13th of May, when he accompanied Charles to Savannah, whither he went to receive the Indian traders on their coming down to take out their licenses. He accompanied them to the upper Creeks; among whom he resided several months, and employed himself in making a vocabulary of their language, and composing a grammar.[1]

[Footnote 1: SOUTHEY, I. 122, note; mention is also made of him in
CRANZ'S History of the United Brethren, p. 228.]

On the 24th of February, 1737, it was agreed that he should go to
England, and "endeavor to bring over, if it should please God, some of
their friends to strengthen their hands in his work."[1] By him John
Wesley wrote to Oglethorpe, who had sailed for England, and to Dr.
Brady's associates, who had sent a library to Savannah.

[Footnote 1: MOORE'S Lives of the Wesleys, I. 315.]

Ingham is mentioned by Whitefield, in terms of high regard, as fellow-laborer with the Wesleys, and "an Israelite indeed."

IV. DELAMOTTE remained, from the first, with John Wesley at Savannah. He kept a school, in which he taught between thirty and forty children to read, write, and cast accounts. "Before public worship on the afternoon of the Lord's day, he catechized the lower class, and endeavored to fix some things of what was said by the Minister in their understandings as well as their memories. In the morning he instructed the larger children."[1]

[Footnote 1: Here is a prototype of the modern Sunday-schools.]

He returned to England in the Whitaker, Captain Whiting; the ship that brought out Mr. Whitefield, June 2d, 1738. "The good people lamented the loss of him, and great reason had they to do so; and went to the waterside to take a last farewell."

V. GEORGE WHITEFIELD was the intimate friend of the Wesleys and of Ingham; and he states, in his Journal, that when they were in Georgia he received letters from them; and that their description of the moral condition of the Colony affected his heart powerfully, and excited a strong desire to join them, to assist them in the work in which they were occupied, and become "a partaker with them in the afflictions of the gospel." Such an undertaking was suited to his energetic and enterprizing character; and therefore engaged much of his attention. On the return of Charles Wesley to England, he learned more of the situation of the Colonists, and of their great need of religious instruction; and when Ingham came with special reference to procuring assistance, he expressed his readiness to go on the mission. In the letter which he received by him from John Wesley was this direct reference, "Only Delamotte is with me, till God shall stir up the heart of some of his servants, who, putting their lives in his hands, shall come over and help us, where the harvest is so great and the laborers are so few. What if thou art the man, Mr. Whitefield? Do you ask me what you shall have? Food to eat and raiment to put on; a house to lay your head in, such as your Lord had not; and a crown of glory that fadeth not away!" This, and another letter, strengthened the desire, which soon ripened into a purpose, for which all circumstances seemed favorable. Charles, too, became more explicit, and rather urged his going[1].

[Footnote 1: He addressed a poem to him in which are these verses:

"Servant of God! the summons hear.
Thy Master calls! arise! obey!
The tokens of his will appear,
His providence points out the way.

"Champion of God! thy Lord proclaim,
Jesus alone resolve to know.
Tread down thy foes in Jesus' name,
And conquering and to conquer go!"]

He accordingly went up to London to tender his services to Oglethorpe and the Trustees; by whom he was accepted; and he left London on the latter part of December, 1737, in the 23d year of his age, to take passage in the Whitaker, Captain Whiting, master, on a voyage to Georgia. It was, however, the end of January before the vessel was fairly on its way, in consequence of contrary winds. They sailed from the Downs a few hours only before the vessel, which brought Wesley back, cast anchor there. He was attended on his passage by the Honorable James Habersham and his brother. They landed, after rather a circuitous and long passage, on the 7th of May, 1738. Delamotte, whom Wesley had left schoolmaster at Savannah, received him at the Parsonage house, which he found much better than he expected. Having met with some of his predecessor's converts there, he read prayers on the morrow, and expounded, in the Court-house, and waited on the magistrates; but, being taken ill of a fever and ague, he was confined to the house for a week.

Being informed that Tomo Chichi was sick, nigh unto death, as soon as he could venture abroad he made him a visit. The Mico lay on a blanket, thin and meagre. Scenawki, his wife, sat by, fanning him with feathers. There was none who could speak English, so that Mr. Whitefield could only shake hands with him and leave him. A few days after he went again, and finding Toonahowi there, who could speak English, "I desired him," says Whitefield, "to ask his uncle whether he thought he should die;" who answered, "I cannot tell." I then asked, where he thought he should go, after death? He replied "To heaven." But alas! a further questioning led the solemn visiter to an unfavorable opinion of his preparedness for such a state of purity.

When Whitefield had recovered so as to commence his labors, he remarked that every part bore the aspect of an infant colony; that, besides preaching twice a day, and four times on the Lord's day, he visited from house to house, and was in general cordially received, and always respectfully; "but from time to time found that caelum non animum mutant, qui trans mare currunt. 'Those who cross the seas, change their climate, but not their disposition.'" Though lowered in their circumstances, a sense of what they formerly were in their native country remained. It was plainly to be seen that coming over was not so much a matter of choice as of restraint; choosing rather to be poor in an unknown country abroad, than to live among those who knew them in more affluent circumstances at home.[1]

[Footnote 1: Gillies' Memoirs of Whitefield, p. 27.]

The state of the children affected him deeply. The idea of an Orphan-House in Georgia had been suggested to him by Charles Wesley, before he himself had any thought of going abroad; and now that he saw the condition of the Colonists, he said, "nothing but an orphan-house can effect the education of the children." From this moment he set his heart upon founding one, as soon as he could raise funds. In the meantime, he did what he could. He opened a school at Highgate and Hampstead, and one for girls at Savannah. He then visited the Saltzburgers' orphan-house at Ebenezer; and, if any thing was wanting to perfect his own design, or to inflame his zeal, he found it there. The Saltzburgers themselves were exiles for conscience' sake, and eminent for piety and industry. Their ministers, Gronau and Bolzius, were truly evangelical. Their asylum, which they had been enabled to found by English benevolence for widows and orphans, was flourishing. Whitefield was so delighted with the order and harmony of Ebenezer that he gave a share of his own "Poor's store" to Bolzius for his orphans. Then came the scene which completed his purpose. Bolzius called all the children before him, and catechized them, and exhorted them to give God thanks for his good providence towards them. Then prayed with them, and made them pray after him. Then sung a psalm. Afterwards, says Whitefield "the little lambs came and shook me by the hand, one by one, and so we parted." From this moment Whitefield made his purpose his fate.[1]

[Footnote 1: PHILLIPS' Life and Times of Whitefield, p. 73.]

As opportunity offered he visited Frederica, and the adjacent settlements; and says that he often admired that, considering the circumstances and disposition of the first settlers, so much was really done. He remarks that "the first settlers were chiefly broken and decayed tradesmen from London and other parts of England; and several Scotch adventurers, (Highlanders) who had a worthy minister named Macleod; a few Moravians, and the Saltzburgers, who were by far the most industrious of the whole;" and he adds, that he would cheerfully have remained with them, had he not felt obliged to return to England to receive priest's orders, and make a beginning towards laying a foundation of the orphan-house, which he saw was much wanted.

In August he settled a schoolmaster, leaving Mr. Habersham at Savannah; and, parting affectionately with his flock, he went to Charlestown, South Carolina, and, on the 9th of September, went aboard the Mary, Captain Coe, for England, where he arrived in the latter part of November, 1738.

The Trustees for the Colony received him cordially; were pleased to express their satisfaction at the accounts which had been sent them of his conduct and services during his stay in the Colony; and having been requested by letters sent, unknown to him, from the magistrates and inhabitants, they most willingly presented to him the living of Savannah, (though he insisted upon having no salary), and as readily granted him five hundred acres of land, whereon to erect an Orphan-House, and make a garden and plantations; to collect money for which, together with taking priest's orders, were the chief motives of his returning to England so soon[1].

[Footnote 1: GILLIES, p. 32.]

Without extending the account of this zealous, eloquent, and popular preacher any further, suffice it to say that he was greatly successful in the object of his visit, and his appeals to public charity in behalf of the Orphan-House; that he returned to Georgia, and on March 11th, 1742, laid the foundation of that edifice; and, both in America and in England, continued his measures for its establishment, till he saw it completed.