THE WORK OF THE SOCIETY FOR THE PROPAGATION OF THE GOSPEL IN FOREIGN PARTS
AMONG THE NEGROES IN THE COLONIES
The Society for the Propagation of the Gospel in Foreign Parts was
organized in London in the year 1701. During the eighteenth century the
British Colonies of the New World constituted the principal field of
missionary endeavor for this organization. There were then in North America
250,000 settlers, whole colonies of whom were living in heathenism while
others were adhering to almost every variety of strange faiths. The work of
proselyting these people was too important to be intrusted to individual
enterprise and too extensive to be successfully prosecuted by the heads of
the Church only. The ministrations of the Established Church were then
limited to a few places in Virginia, New York, Maryland and the cities of
Boston and Philadelphia. To supply this deficiency the Society endeavored
to use missionaries as a direct means to convert the heathen of all races,
whether Europeans, Indians or Negroes. There were cruel masters who
objected to the conversion of their slaves,[1] but that any race should be
denied the message of salvation because of its color was ever repudiated by
the Society. From the very beginning of this work the conversion of the
Negroes was as important to the Society as that of bringing the whites or
the Indians into the church. Such dignitaries of the church, as Rev. Thomas
Bacon and Bishops Fleetwood, Lowth, Sanderson and Wilson, ever urged this
duty upon their brethren at home and abroad.[2]
The first really effective work of the Society was done in South Carolina.
Reverend Mr. Thomas of Goose Creek Parish in that State early instructed
the Indian and Negro slaves of his vicinity. He directed his attention to
the Negroes in 1695 and ten years later counted among his communicants
twenty blacks, who with several others "well understanding the English
tongue," could read and write. He further said, in 1705: "I have here
presumed to give an account of one thousand slaves so far as they know of
it and are desirous of Christian knowledge and seem willing to prepare
themselves for it, in learning to read, for which they redeem the time
from their labor. Many of them can read the Bible distinctly and great
numbers of them were learning when I left the province."[3]
This work, however, had not proceeded without much opposition. The
sentiment as to the enlightenment of the blacks was largely that of the
youth who resolved never to go to the holy table while slaves were
received there. Others felt like the lady who inquired: "Is it possible
that any of my slaves should go to heaven, and must I see them there?"[4]
The earnest workers sent out by the Society, however, did not cease to
labor in behalf of the Negroes and the number of masters willing to have
their slaves instructed gradually increased. Among these liberal owners
were John Morris, of St. Bartholomew's, Lady Moore, Captain David Davis,
Mrs. Sarah Baker at Goose Creek, Landgrave Joseph Morton and his wife of
St. Paul's, the Governor and a member of the Assembly, Mr. and Mrs.
Skeen,[5] Mrs. Haigue and Mrs. Edwards. So successful were the efforts of
Mrs. Haigue and Mrs. Edwards that they were formally thanked by the
Society for their care and good example in instructing the Negroes of whom
no less than twenty-seven prepared by them, including those of another
planter, were baptized by the Reverend E. Taylor of St. Andrew's within
two years.[6]
Other less liberal masters refused to allow their slaves to attend Mr.
Taylor for instruction, but some of them were induced to teach the blacks
the Lord's Prayer. The result even from this was so successful that there
came to the church more Negroes than could be accommodated. So great was
their desire for instruction that had it not been for the opposition of
their owners, almost all of them would have been converted. "So far as
the missionaries were permitted," says one, "they did all that was
possible for their evangelization, and while so many professed Christians
among the planters were lukewarm, it pleased God to raise to himself
devout servants among the heathen, whose faithfulness was commended by the
masters themselves. In some of the congregations the Negroes or blacks
constituted one half of the communicants."[7]
This interest of the clergy in the Negroes of South Carolina continued in
spite of opposition. Rev. Mr. Guy, of St. Andrew's Parish, said that he
baptized "a Negro man and a Negro woman" in 1723, and Rev. Mr. Hunt,
minister of St. John's Parish, reported in that same year that "a slave, a
sensible Negro, who can read and write and comes to church, is a Catechumen
under probation for Baptism which he desires."[8] A new impetus too was
given the movement about 1740. Influenced by such urgent addresses as those
of Dr. Brearcroft, and Bishops Gibson, Wilson and Seeker, the workers of
the Society were aroused to proselyting more extensively among the Negroes.
In 1741 the Bishop of Canterbury expressed his gratification at the large
number of Negroes who were then being brought into the church.[9]
A decided step forward was noted in 1743. That year a school for Negroes
was opened by Commissary Garden and placed in charge of Harry and Andrew,
two colored youths, who had been trained as teachers at the cost of the
Society. This establishment was a sort of training school for bright young
blacks who felt called to instruct their fellow countrymen. For adults who
labored during the day it was an evening school. It was successfully
conducted for more than twenty years. In 1763 the institution was for some
unknown reason closed after being conducted in the face of many
difficulties and obstructions, although this was the only educational
institution in that colony for its 50,000 blacks.[10]
Some good results were obtained by the missionaries of the Society of
North Carolina, but difficulties were also encountered there. The chief
trouble seems to have been that missionaries of that colony were
"frustrated by the slave owners who would by no means permit" their Negroes
to be baptized, "having a false notion that a christened slave is by law
free."[11] "By much importunity," says an investigator, Mr. Ransford of
Chowan (in 1712) prevailed on Mr. Martin to let him baptize three of his
Negroes, two women and a boy. "All the arguments I could make use of,"
said he, "would scarce effect it till Bishop Fleetwood's sermon (in 1711)
... turned ye scale."[12] Mr. Rumford succeeded, however, in baptizing
upwards of forty Negroes in one year. In the course of time, when the
workers overcame the prejudice of the masters, a missionary would sometimes
baptize fifteen to twenty-four in a month, forty to fifty in six months,
and sixty to seventy in a year.[13] Reverend Mr. Newman, a minister in
North Carolina, reported in 1723 that he had baptized two Negroes who could
say the Creed, the Lord's Prayer, the Ten Commandments, and gave good
sureties for their further information.[14] According to the report of Rev.
C. Hall, the number of conversions there among Negroes for eight years was
355, including 112 adults, and "at Edenton the blacks generally were
induced to attend service at all these stations, where they behaved with
great decorum."[15]
In the Middle and Southern Colonies these missionaries had the cooperation
of Dr. Thomas Bray. In 1696 he was sent to Maryland by the Bishop of
London to do what he could toward the conversion of adult Negroes and the
education of their children.[16] Bray's most influential supporter was M.
D'Alone, the private secretary of King William. D'Alone gave for the
maintenance of the cause a fund, the proceeds of which were first used to
employ catechists, and later to support the Thomas Bray Mission after the
catechists had failed to give satisfaction. At the death of this
missionary the task was taken up by certain of his followers known as the
"Associates of Dr. Bray."[17] They extended their work beyond the bounds
of Maryland. These benefactors maintained two schools for the benefit of
Negroes in Philadelphia. About the close of the French and Indian War,
Rev. Mr. Stewart, a missionary in North Carolina, found there a school for
the education of Indians and Negroes conducted by "Dr. Bray's
Associates."[18]
Georgia too was not neglected. The extension of the work of Dr. Bray's
associates into the colony made an opening there for taking up the
instruction of Negroes. The Society joined with these workers for
supporting a schoolmaster for Negroes in 1751 and an improvement in the
slaves was soon admitted by their owners.[19] In 1766 Rev. S. Frink, a
missionary toiling in Augusta, found that he could neither convert the
Indians nor the whites, who seemed to be as destitute of religion as the
former, but succeeded in converting some Negroes.[20]
In Pennsylvania the missionary movement found less obstacles to the
conversion of Negroes than to that of the Indians. In fact, the
proselyting of Negroes in the colony was less difficult than in some other
parts of America. The reports of the missionaries show that slaves were
being baptized there as early as 1712.[21] About this time a Mr. Yeates,
of Chester, was commended by the Rev. G. Ross "for his endeavors to train
up the Negroes in the knowledge of religion."[22] Moved by the appeal of
the Bishop of London, other masters permitted the indoctrination of their
slaves in the principles of Christianity. At Philadelphia the Rev. G. Ross
baptized on one occasion 12 adult Negroes, "who were examined before the
congregation and answered to the admiration of all who heard them.... The
like sight had never been seen before in that church."[23] Rev. Mr.
Beckett, minister in Sussex County, Pennsylvania, said in 1723 that he had
admitted two Negro slaves and that many Negroes constantly attended his
services.[24] The same year Rev. Mr. Bartow baptized a Negro at West
Chester.[25] Rev. Mr. Pugh, a missionary at Appoquinimmick, Pennsylvania,
said, in a letter written to the Society in 1737, that he had received a
few blacks and that the masters of the Negroes were prejudiced against
their being Christians.[26] Rev. Richard Locke christened eight Negroes in
one family at Lancaster in 1747 and another Negro there the following
year.[26a] In 1774 the Rev. Mr. Jenney reported that there was "a great
and daily increase of Negroes in this city who would with joy attend upon
a catechist for instruction"; that he had baptized several, but was unable
to add to his other duties; and the Society, ever ready to lend a helping
hand to such pious undertakings, appointed the Rev. W. Sturgeon as
catechist for the Negroes at Philadelphia.[27] The next to show diligence
in the branch of the work of the Society was Mr. Neill of Dover. He
baptized as many as 162 within 18 months.[28]
The operations of the Society did not seem to cover a large part of New
Jersey. The Rev. Mr. Lindsay wrote of the baptizing of a Negro at Allerton
in 1736.[29] The reports from the missions of New Brunswick show that a
large number of Negroes had attached themselves to the church. This
condition, however, did not obtain in all parts of that colony. Yet
subsequent reports show that the missionary spirit was not wanting in that
section. The baptism of black children and the accession of Negro adults
to the church were from time to time reported from that field.[30]
The most effective work of the Society among Negroes of the Northern
colonies was accomplished in New York. In that colony, the instruction of
the Negro and Indian slaves to prepare them for conversion, baptism, and
communion was a primary charge oft repeated to every missionary and
schoolmaster of the Society. In addition to the general efforts put forth
in the colonies, there was in New York a special provision for the
employment of sixteen clergymen and thirteen lay teachers mainly for the
evangelization of the slaves and the free Indians. For the Negro slaves a
catechizing school was opened in New York City in 1704 under the charge of
Elias Neau. This benevolent man, after several years' imprisonment because
of his Protestant faith, had come to New York to try his fortunes as a
trader. As early as 1703 he called the attention of the Society to the
great number of slaves in New York "who were without God in the world, and
of whose souls there was no manner of care taken"[31] and proposed the
appointment of a catechist to undertake their instruction. He himself
finally being prevailed upon to accept this position, obtained a license
from the Governor, resigned his position as elder in the French church and
conformed to the Established Church of England, "not upon any worldly
account but through a principle of conscience and hearty approbation of
the English liturgy."[32] He was later licensed by the Bishop of London.
Neau's task was not an easy one. At first he went from house to house, but
afterwards arranged for some of the slaves to attend him. He succeeded,
however, in obtaining gratifying results. He was commended to the Society
by Rev. Mr. Vesey in 1706 as a "constant communicant of our church, and a
most zealous and prudent servant of Christ, in proselyting the miserable
Negroes and Indians among them to the Christian Religion, whereby he does
great service to God and his church."[33] Further confidence in him was
attested by an act of the Society in preparing at his request "a Bill to
be offered to Parliament for the more effectual Conversion of the Negro
and other Servants in the Plantations, to compell Owners of Slaves to
cause children to be baptized within 3 months after their birth and to
permit them when come to years of discretion to be instructed in the
Christian Religion on our Lord's day by the Missionaries under whose
ministry they live."[34]
Neau's school suffered greatly in 1712 because of the prejudice engendered
by the declaration that instruction was the main cause of the Negro riot
in that city. For some days Neau dared not show himself, so bitter was the
feeling of the masters. Upon being assured, however, that only one Negro
connected with the school had participated in the affair and that the most
criminal belonged to the masters who were openly opposed to educating
them, the institution was permitted to continue its endeavors, and the
Governor extended to it his protection and recommended that masters have
their slaves instructed.[35] Yet Neau had still to complain thereafter of
the struggle and opposition of the generality of the inhabitants, who were
strongly prejudiced with a horrid motive thinking that Christian knowledge
"would be a means to make the slave more cunning and apter to
wickedness."[36] Not so long thereafter, however, the support of the best
people and officials of the community made his task easier. Neau could say
in 1714 that "if the slaves and domestics in New York were not instructed
it was not his fault."[37] The Governor, the Council, Mayor, the Recorder
and the Chief Justice informed the Society that Neau had performed his
work "to the great advancement of religion in general and the particular
benefit of the free Indians, Negro slaves, and other Heathens in those
parts, with indefatigable zeal and application."[38]
Neau died in 1722. His work was carried on by Mr. Huddlestone, Rev. Mr.
Whitmore, Rev. Mr. Colgan, Rev. R. Charlton, and Rev. S. Auchmutty. From
1732 to 1740 Mr. Charlton baptized 219 slaves and frequently thereafter
the number admitted yearly was from 40 to 60.[39] The great care exercised
in preparing slaves for the church was rewarded by the spiritual knowledge
which in some cases was such as might have put to shame many persons who
had had greater advantages. Rev. Mr. Auchmutty, who served from 1747 to
1764, reported that there was among the Negroes an ever-increasing desire
for instruction and "not one single Black" that had been "admitted by him
to the Holy Communion" had "turned out bad or been in any shape a disgrace
to our holy Profession."[40]
The interest in the enlightenment of Negroes too extended also to other
parts of the colony. In 1737 Rev. Mr. Stoupe wrote of baptizing four black
children at New Rochelle.[41] Mr. Charlton had taken upon himself at New
Windsor the task of instructing these unfortunates before he entered upon
the work in New York City. At Staten Island too he found it both practical
and convenient "to throw into one the classes of his white and black
catechumens."[42] Rev. Charles Taylor, a schoolmaster at that place, kept
a night school "for the instruction of Negroes, and of such as" could not
"be spared from their work in the day time."[43] Rev. J. Sayre, of
Newburgh, followed the same plan of coeducation of the races in each of
the four churches under his charge.[44] Rev. T. Barclay, an earnest worker
among the slaves in Albany, reported in 1714 "a great forwardness" among
them to embrace Christianity "and a readiness to receive
instruction."[45] He found much opposition among certain masters, chief
among whom were Major M. Schuyler and his brother-in-law Petrus
Vandroffen. Sixty years later came the report from Schenectady that there
were still to be found several Negro slaves of whom 11 were sober, serious
communicants.[46]
These missionaries met with more opposition than encouragement in New
England. The Puritan had no serious objection to seeing the Negroes saved,
but when the conversion meant the incorporation of the undesirable class
into the state, then so closely connected with the church, many New
Englanders became silent. This opposition, however, was not effective
everywhere. From Bristol, Rev. J. Usher wrote in 1730 that several Negroes
desired baptism and were able "to render a very good account of the hope
that was in them," but he was forbidden by their masters to comply with
the request. Yet he reported the same year that among others he had in his
congregation "about 30 Negroes and Indians," most of whom joined "in the
public service very decently."[47] At Newtown, where greater opposition
was encountered, Rev. J. Beach seemed to have baptized by 1733 many
Indians and a few Negroes.[48] The Rev. Dr. Cutler, a missionary at
Boston, wrote to the Society in 1737 that among those he had admitted to
his church were four Negro slaves.[49] Endeavoring to do more than to
effect nominal conversions, Doctor Johnson, while at Stratford, had
catechetical lectures during the summer months of 1751, attended by many
Negroes and some Indians, as well as whites, "about 70 or 80 in all." And
said he: "As far as I can find, where the Dissenters have baptized 2, if
not 3 or 4 Negroes or Indians, I have four or five communicants."[50] Dr.
Macsparran conducted at Narragansett a class of 70 Indians and Negroes
whom he frequently catechized and instructed before the regular
service.[51] Rev. J. Honyman, of Newport, had in his congregation more
than 100 Negroes who "constantly attended the Publick Worship."[52]
It appears then that the Negroes were instructed by the missionaries in
all of the colonies except some remote parts of New England, Virginia and
Maryland. The Established Church had workers among the white persons in
those colonies but they did not always direct their attention to the
slaves. This does not mean, however, that the slaves in those parts were
entirely neglected. There were at work other agencies to bring them to
the light. And so on it continued until the outbreak of the Revolution,
when the work of these missionaries was impeded and in most cases brought
to a close.