[Footnote 1: HEWATT, II. 47, and GRAHAM, III. 200, totidem verbis.]
[Footnote 2: London Magazine, October, 1757, p. 545.]
CHAPTER X.
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.]