Thoughts on the Religious Instruction of the Negroes of this Country

by William S. Plumer

Though the United Brethren need the testimony of no man to the importance and utility of their labours; yet as the authority of Bryan Edwards, Esq., may have some influence with persons of a certain description, who are prejudiced against missionary exertions in general, we shall here subjoin a short extract from the work of that writer: "It is very much," says he, "to the honour of the legislature of Antigua that it presented to sister islands the first example of the amelioration of the criminal law respecting negro slaves, by giving the accused party the benefit of trial by jury, and allowing in case of capital conviction, four days between the time of sentence and execution. And it is still more to the honour of Antigua, that its inhabitants have encouraged in a particular manner, the laudable endeavours of certain pious men, who have undertaken, from the purest and best motives, to enlighten the minds of the negroes, and to lead them to the knowledge of religious truths. In the report of the lords of the committee of council on the slave trade, is an account of the labours of the society known by the name of the Unitas Fratrum, commonly called Moravians, in this truly glorious pursuit; from which it appears that their conduct in this business displays such sound judgment, breathes such a spirit of genuine Christianity, and has been attended with such eminent success, as to entitle its Brethren and missionaries to the most favorable reception from every man, whom the accidents of fortune have invested with power over the poor Africans, and who believe (as I hope every planter believes) that they are his fellow-creatures, and of equal importance with himself in the eyes of an all-seeing and impartial Governor of the Universe."—Edward's History of the West Indies. Vol. 1, page 487. Fourth Edition.

In the autumn of 1786 the Rev. Dr. Coke, accompanied by three other Methodist preachers, destined for Nova Scotia, sailed from England for that country, but after being ten weeks at sea, the violence of the gales, a leak in the ship, and apprehensions of the want of water, forced the captain to change his course, and bear off for the West Indies. Having landed on the island of Antigua, the Dr. and his companions resolved, that, instead of proceeding to the original place of their destination, they would attempt to begin a mission on this and some of the neighboring islands. Of these establishments we shall now give a short account.

In the course of their labours the Methodist Missionaries established missions among the slaves in Antigua—in Dominico—in St. Vincents—in St. Kitts—in St. Eustatia—in Nevis—in Tortola and the Virgin Islands—in Jamaica—in Barbadoes—in St. Bartholomews—in Grenada—in Trinidad—in St. Thomas—in New Providence—and the other Bahama Islands. In these labours the Methodists often met with little encouragement. Thus in Nevis many of the most opulent planters at first opposed the design, from an apprehension that it would introduce a spirit of insubordination among the negroes. Hence for a considerable time they would not permit the Methodists to have access to the slaves on their estates; and when some at length ventured to invite them, they observed the utmost caution in their manner of proceeding: and in some instances, the missionaries, after having preached a few times, were discarded, without being informed of any reason for such a singular mode of treatment. They were rarely however without employment. When dismissed from one plantation they were solicited to visit others, and after a short season were treated in the same manner as they had been before.

In Jamaica, matters were still more unpleasant. A number of the white people at Kingston, soon after the opening of a chapel became so riotous that it was impossible in the evening to meet for the worship of God in peace, both the preacher and hearers being often in danger not only of mischief, but of losing their lives. Mobs and riots were raised against the missionaries. Their chapel was presented as a nuisance. The chapel was stoned—its gates were torn down. Similar outrages were committed at Morart Bay about 30 miles from Kingston. Opposition rose even higher, and the Assembly of Jamaica began the work of legislative persecution and carried it on with great zeal, but not being supported by the Crown, they were not able to accomplish all their purposes, though much inconvenience and even suffering followed. This opposition has continued, until within the last twelve or fifteen years, against the labours of these people, notwithstanding the law was fairly on their side. Yet were they not disheartened so as to abandon a field, where God had been with them from the first. And now we can all see how a gracious God has overruled all these things for good. The Anniversary of the Wesleyan Missionary Society in 1834 was attended with an unusual degree of thankfulness on account of the cessation of this opposition and the readiness of the people to hear the word of God.

What has been the entire success of their labours up to this date is not known. But in 1811, twenty-five years from the commencement of the first missions in the Islands, there were 27 missionaries, and between 11,000 and 12,000 converts. That the number both of missionaries and converts has been more than doubled since that time is at least very probable.

In reference to the good effects of these missions, one, who may be regarded both as a competent and credible witness says: "Among the members of the Methodist societies in the West Indies, there are not a few, we hope, who are sincere converts to the Christian faith, though we fear there is a considerable tincture of enthusiasm among them. All of them so far as is known fulfil with propriety, the relative duties of life, even their own masters being judges, or if any occasionally transgress the rules of morality, they are excluded from the connection, at least after neglecting due reproof. They have abandoned the practice of polygamy, the besetting sin of the negroes; and the fatal influence of Obeah or witchcraft, which is often productive of the most terrible mischief, among the slaves, is effectually destroyed wherever Christianity prevails. As a proof of the general good conduct of the converts, it is not unworthy of notice, that when an office which requires trust and confidence becomes vacant, such as that of a watchman, it is a usual practice with the planters and managers to enquire for a religious negro to fill it. Indeed in Antigua, Nevis, Tortola and St. Vincent's, the proprietors of estates, and the other inhabitants, are so fully satisfied with the conduct of the missionaries, and so sensible of the political, as well as moral and religious advantages resulting from their labours, that they entirely support the missions in the island by their voluntary contributions."

The London Missionary Society has also laboured in this field to a limited extent. In 1807 they established a mission on the river Demarara in Surinam, in South America. This mission from the first was encouraging. Many attended the preaching. Many came asking in the greatest earnestness, the way of salvation. The intemperate were reformed, and "some whom the whip could not subdue for years, the gospel subdued in a few months." Prejudice and opposition here were never violent and soon gave way. A place of worship was soon erected, at which not less than 400 generally attended. A credible witness says: "Perhaps a more attentive congregation was never seen." Ungodly men testified to the good effects of this work. They declared what every Christian would expect, viz.: that the reception of the gospel made the indolent, industrious, the noisy, quiet, the rebellious, obedient, the ferocious, gentle. The great promoter of this mission was a rich planter, whose name was Post, and to whom it occurred as it often does to others, that his labours and expenditures seemed to be much more blessed to the slaves on the neighbouring plantations than to his own. The same society has established a mission at Berbice, a neighboring colony, which is highly favoured. They had 14 years ago an immense chapel at Georgetown, attended by great numbers of people of different colours, among whom were supposed to be more than a 1000 negroes. At this place the slaves esteemed it a privilege to contribute to the funds of the Missionary Society.

Did time permit, we might also give some account of the labours of the "Society for the conversion and religious instruction of the Negroes in the West India Islands." But there is nothing very peculiar or marked in its history. We therefore pass on to notice missions among the slaves in the United States.

Of those who have laboured in this field in our own country, the earliest, that are known, were the United Brethren. The associates of Dr. Bray, a gentleman in England, who had by his last will made some provision for the conversion of the negroes in South Carolina, having solicited Count Zinzendorf to send some missionaries to that colony, the Brethren, Peter Boehler and George Schulcus, were sent thither in the year 1738. In consequence however of the sinister views of those who ought to have assisted them, they were hindered from prosecuting the great object of their mission. Both of them, indeed, soon fell sick. Schulcus died in 1739; and Boehler, who was at the same time minister of the colony of the Brethren in Georgia, retired with these to Pennsylvania, in consequence of being required to carry arms in the war that was carried on against the Spanish.

The next labourers, so far as known, in this field were Rev. Samuel Davies, afterwards President of Nassau Hall, and Rev. John Tod, of Hanover Presbytery in Va. Mr. Davies began his ministry in Hanover in 1747, and in 1755 he gives the following account in a letter to a member of "the Society in London for promoting Christian Knowledge among the poor." "The inhabitants of Virginia are computed to be about 300,000 men, the one-half of which number are supposed to be negroes. The number of those who attend my ministry at particular times is uncertain, but generally about 300, who give a stated attendance; and never have I been so struck with the appearance of an assembly, as when I have glanced my eye to that part of the meeting-house where they usually sit, adorned, for so it appeared to me, with so many black countenances eagerly attentive to every word they hear, and frequently bathed in tears. A considerable number of them (about five hundred) have been baptised, after a proper time for instruction, and having given credible evidences, not only of their acquaintance with the important doctrines of the Christian religion, but also a deep sense of them upon their minds, attested by a life of strict piety and holiness. As they are not sufficiently polished to dissemble with a good grace, they express the sentiments of their souls so much in the language of simple nature, and with such genuine indications of sincerity, that it is impossible to suspect their professions, especially when attended with a truly Christian life and exemplary conduct. My worthy friend, Mr. Tod, minister of the next congregation, has near the same number under his instructions, who, he tells me, discover the same serious turn of mind. In short, sir, there are multitudes of them in different places, who are willing and eagerly desirous to be instructed, and embrace every opportunity of acquainting themselves with the doctrines of the gospel, and though they have generally very little help to learn them to read, yet to my agreeable surprise many of them, by dint of application at their leisure hours, have made such progress that they can read a plain author intelligibly, and especially their Bibles, and pity it is that any of them should be without them. Some of them have the misfortune to have irreligious masters, and hardly any of them are so happy as to be furnished with these assistances for their improvement. Before I had the pleasure of being admitted a member of your society, they were wont frequently to come to me with such moving accounts of their necessities in this respect, that I could not help supplying them with books, to the utmost of my small abilities; and when I distributed those among them which my friends, with you, sent over, I had reason to think that I never did an action in all my life that met with so much gratitude from the receivers. I have already distributed all the books that I brought over, which were proper for them. Yet still on Saturday evenings, the only time they can spare, my house is crowded with numbers of them, whose very countenances still carry the air of importunate petitioners for the same favours with those who came before them. But, alas! my stock is exhausted, and I must send them away grieved and disappointed. Permit me, sir, to be an advocate with you, and by your means, with your generous friends in their behalf. The books I principally want for them are Watts' Psalms and Hymns, and Bibles. The two first they cannot be supplied with in any other way than by a collection, as they are not among the books your society give away. I am the rather importunate for a good number of these, as I cannot but observe that the negroes above all the human species that I have ever known, have an ear for music, and a kind of ecstatic delight in psalmody; and there are no books they learn so soon, or take so much pleasure in, as those used in that heavenly part of divine worship. Some gentlemen in London were pleased to make me a private present of these books for their use; and from the reception they met with, and their eagerness for more, I can easily foresee how acceptable and useful a larger number would be among them. Indeed, nothing would be a greater inducement to their industry to learn to read, than the hope of such a present, which they would consider both as a help and a reward to their diligence." Having obtained a further supply of books from London for the negroes, Mr. Davies, in a letter to the same gentleman, gives the following account of the manner in which they were received by them. "For some time after the books arrived, the poor slaves, whenever they could get an hour's leisure from their masters, would hurry away to my house, to receive the charity with all the genuine indications of passionate gratitude, which unpolished nature could give, and which affectation and grimace would mimic in vain. The books were all very acceptable, but none more so than the Psalms and Hymns, which enable them to gratify their peculiar taste for Psalmody. Sundry of them lodged in my kitchen all night, and sometimes when I have awaked about two or three o'clock in the morning, a torrent of sacred harmony poured into my chamber, and carried my mind away to heaven. In this seraphic exercise, some of them spend almost the whole night. I wish, sir, you and their other benefactors could hear any of these sacred concerts. I am persuaded it would surprise and please you more than an oratorio or St. Cecilia's day." Mr. Davies afterwards adds, that two Sabbaths before, he had the pleasure of seeing forty of them around the table of the Lord, all of whom made a credible profession of Christianity, and several of them with unusual evidence of sincerity; and that he believed there were more than a thousand negroes who attended upon his ministry at the different places where he alternately officiated.—Gillies' Historical Collections, Vol. I, p. 334; Appendix to the Historical Collections, p. 29, 37, 40, 42.