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 sible that he preferred a state of nominal slavery, under his protection, to a probable state of want and hardship in a foreign land. Or it may be he was willing to die for the cause, and so deliberately entered again into the old condition of bondage in order to enjoy the privilege of preaching, where Liele and George had labored in other days.

It is to be presumed that Jesse Peter was regularly ordained to the work of the Gospel ministry. We take this view because he exercised the duties and privileges which ordination implies, without ever being called in question for doing so. His three years of association with Liele and George, in Savannah, during the British occupancy, moreover, afforded him ample opportunity to be publicly and regularly consecrated to his life-work. Certainly Abraham Marshall, of Kiokee, Georgia, would not have associated himself with Jesse Peter in the ordination of Andrew Bryan, of Savannah, in 1788, if Jesse Peter had not himself been ordained to the work of the ministry.

Conditions in the earlier stages of Jesse Peter's pastorate at Silver Bluff were such that he did not reside at his old home, but came and went as a stated visitor. Accordingly, Jonathan Clarke, writing from Savannah, Georgia, December 22, 1702, says, "Jesse Peter (whose present master is Thomas Galphin), is now here, and has three or four places in the country, where he attends preaching alternately." George Liele, writing from the West Indies, in 1791, had said to Joseph Cook, of South Carolina, "Brother Jesse Galphin, another black minister, preaches near Augusta, in South Carolina, where I used to preach." Referring to him, George White speaks as follows: "On the 20th of January, 1788, Andrew, surnamed Bryan, was ordained by Rev. Abraham Marshall, and a colored minister named Jesse Peter, from the vicinity of Augusta." Benedict, referring to Andrew Marshall, in the same connection, states that "he was accompanied by a young preacher of