devoted to the church, and should he be a slave he was to be sentenced
to be whipped."[36]

In Georgia and the Carolinas of the later eighteenth century the
influence of Methodism--especially after the coming of Wesley and
Whitefield--was marked, while the Scotch Presbyterian and the French
Huguenots exercised a wholesome effect through their strict honesty and
upright lives. Among these two latter sects women seem to have been very
much in the back-ground, but among the Methodists, especially in
Georgia, the influence of woman in the church was certainly noticeable.
There was often in the words and deeds of Southern women in general a
note of confident trust in God's love and in a joyous future life,
rather lacking in the writings of New England. Eliza Pinckney, for
instance, when but seventeen years old, wrote to her brother George a
long letter of advice, containing such tender, yet almost exultant
language as the following: "To be conscious we have an Almighty friend
to bless our Endeavours, and to assist us in all Difficulties, gives
rapture beyond all the boasted Enjoyments of the world, allowing them
their utmost Extent & fulness of joy. Let us then, my dear Brother, set
out right and keep the sacred page always in view.... God is Truth
itself and can't reveal naturally or supernaturally contrarieties."[37a]

There is a sweet reasonableness about this, very refreshing after an
investigation of witches or myriads of devils, and, on the whole, we
find much more sanity in the Southern relationship between religion and
life than in the Northern. While there was some bickering and
quarreling, especially after the arrival of Whitefield; yet such
disputes do not seem to have left the bitterness and suspicion that
followed in the trail of the church trials in Massachusetts. Indeed,
various creeds must have lived peacefully side by side; for the colonial