Indians of a Spanish province on the river Oronico sent a deputation to Pilgerrhut, to make inquiry concerning the missionaries. The savages on the Corentyn sent an embassy on a similar errand, and many others came from various parts of the country, some of whom were considered as barbarians by the Arawacks themselves; yet of these, it is hoped, some were gained as trophies to the Redeemer.* After several years, during which the mission was subjected to numerous and heavy trials, it was at length favoured with external peace and prosperity. As the planters now began to see that the labours of the Brethren among the savages were beneficial in promoting their own temporal interest, they no longer endeavoured to thwart, but rather to further, the undertaking. But unhappily while the mission enjoyed outward prosperity, it declined internally. The baptized now amounted to about four hundred, most of whom resided in three little hamlets in the neighbourhood of the Brethren, though some also still lived at a distance in the wilderness, where they suffered no small injury in their spiritual interests. Besides, Theophilus Schumann, who had baptized the most of them, having been obliged to return to Europe in 1757, the congregation, during his absence, was not duly supplied; for though there were still several Brethren in the colony yet as none of them were ordained, they could not administer Baptism or the Lord's Supper, a circumstance which greatly discouraged the young converts. At the same time a contagious disorder broke out in the country, and committed terrible ravages both among the Europeans and the Indians; and this calamity was still further aggravated by a scarcity of provisions in the colony, which at length rose to the height of a famine, and drove many of the baptized from their hamlets, in search of more fruitful lands. As soon as these circumstances were known in Europe, measures were taken to send them an ordained missionary from Bethlehem • Crantz's Hist. of the United Brethren. in North America; but when he had sailed, the ship sprung a leak, and was obliged to return to port, nor could he afterwards find another opportunity of prosecuting his voyage. It was therefore judged necessary to send a written ordination to two of the Brethren who were still in the country, empowering them to administer the ordinances of Baptism and the Lord's Supper among such of the Indians as still remained. In this condition, Schumann found the colony on his return in 1760. Most of the Indians were either sick or had died, or were scattered abroad. Nearly one half of the colonists had been cut off by the contagious disorder, and, among others, the new governor, who had protected and supported the missionaries in their labours. It was not long, indeed, before Schumann himself followed him to the grave. This complication of disastrous circumstances discouraged the surviving Brethren, and produced some want of harmony among them with regard to the method of carrying on the work of the mission. Still, however, they endeavoured to collect again their scattered flock of Indians.* At length, however, the mission to Berbice, the prospects of which were once so bright and fair, was unexpectedly brought to a period. In 1763, the negroes in the colony rose in rebellion against their masters, murdered a great many of the white people, and laid waste almost the whole country. As a party of them were on their way to Pilgerrhut, the missionaries, and such of the Indians as were still with them, were obliged to betake themselves to flight. They had not, indeed, proceeded far, when some of them, who returned to reconnoitre the movements of the rebels, discovered that they had already entered the settlement, and set it on fire. The Brethren remained for some weeks in the neighbouring woods, suffering innumerable privations andhardships, and in constant danger of their life from parties of incendiaries and murderers, who were strolling through * Crantz's Hist. of the United Brethren. the country. Happily, however, they escaped them almost miraculously, by taking a road through woods and swamps, unknown to the Indians themselves, and at length, after a perilous journey of some weeks, they arrived at the first plantations in Demarara, to which they might have travelled in two days by the usual tracts. Most of the missionaries afterwards proceeded to Pennsylvania, or to Europe. Two who remained were advised by the Brethren in Europe to go with the Indians to Surinam; but before they received notice of this, both of them died. Such was the rise, the progress, and the termination of the mission on the Rio de Berbice.* ARTICLE II. HOPE, ON THE RIVER CORENTYN. IN 1735, three of the Brethren were sent to Surinam with the view of establishing a settlement in that country, and of introducing the gospel among the Pagan inhabitants. Having purchased a plantation in the neighbourhood of Paramaribo, the principal town in the colony, they laboured among the negroes and Indians, and even among the Jews in that quarter, not without some appearances of success. But, in consequence of certain dissensions among themselves, together with some other reasons, they, in 1745, determined to leave the colony: some of them, accordingly, withdrew to Pennsylvania, and some to the neighbouring mission on the Rio de Berbice.t In 1754, the Brethren were again invited from the Rio de Berbice to Suriman, and not only had the same privileges granted them as before, but a more extensive door was opened to them for labouring among the heathen. Lewis Christopher Dehne, one of the first who was engaged in the Period. Accounts, vol. iii. p. 214. VOL. I. Crantz's Hist. of the United Brethren, p. 195. 3 s mission to Berbice, now came to Surinam, accompanied by Mark Ralphs, another of the Brethren. Upon their arrival, they wrought in private at their trades, in the hope of at length finding an opportunity of settling among the Indians. Happily, in these expectations they were not disappointed. Having entered into an agreement with the government, that some Brethren should fix their residence at Paramaribo, for the purpose of working at their trades and supplying the wants of the colony, they had a spot of land assigned them both on the river Corentyn and the river Sarameca, for the establishment of a mission among the Arawack Indians, and particularly with the view of collecting such of the baptized as had retreated from Berbice, in consequence of the various misfortunes they suffered in that colony.* About 1757, Lewis Christopher Dehne, though he was now considerably advanced in life, and was almost always sickly, took up his residence on the river Corentyn. When he first went thither, he was accompanied by some of the Indians, who even assisted him in building a hut; but afterwards they all left him, except one, with whom he led a very solitary life. After some time, however, his companion was taken ill of some disorder, and the Indian doctors, who passed by, told him, he would never recover, if he continued to live with the white man, who was under the power of the devil, and would likewise soon turn sick. Influenced by these representations, the poor creature, as soon as he was a little better, forsook his teacher, and retired among his own countrymen. But though the missionary was thus left alone, without either friend or companion, yet even in this wild solitude, he was contented and happy. "Our Saviour," he says, "was always with me, and comforted me with his gracious presence, so that I can truly say, I spent my time in happiness and peace."+ • Crantz's Hist. of the United Brethren, p. 195. Some of the Indians, at first, entertained strong suspicions of his views, and even formed the barbarous design of putting him to death. The soldiers at the fort informed him of his danger, and invited him to come nearer them; but though he thanked them for their kindness, he determined to stand by his post, if he might be honoured to win only one soul to the Redeemer. One day, however, as he sat at dinner about fifty of the Caribbee Indians landed from their canoes, and surrounded his hut, with the view of carrying their threats into execution. Some of them were armed with swords; some with tomahawks. This was truly an alarming sight. Nevertheless he went out to them, and bade them welcome. They then asked him, through the medium of an interpreter, Who gave him liberty to build on their land? To this he replied, The governor. They next inquired, What design he had in coming thither? To which he answered: "I have brethren on the other side of the great ocean, who having heard that many of the Indians on this river were ignorant of God, have, from the great affection they felt towards you, sent me to tell you of the love of God, and what he has done to save you." The chief then said: "Have you never heard that the Indians intended to kill you?” "Yes," answered Dehne, "but I cannot believe it: You have among you some who have lived with me, and they can tell you, I am the friend of the Indians." To this the chief replied: "Yes, I have heard so: they say you are another sort of Christian than the white people in general." The missionary then said, "I am your friend: How is it that you come to kill me?" "We have done wrong," answered the chief. Every countenance now altered, and the Indians quickly dispersed. The chief, however, remained behind, and behaved in a very friendly manner; and as Dehne was then in want of provisions, he gave him a supply of cassabi, fish, &c. and on taking his leave, promised that he would often come and see him. Thus our missionary, by his magnanimous, yet temperate conduct, |