in them lies, and from rambling abroad on First-days or other times."[2]
As early as 1713 the Quakers had in mind a scheme for freeing the
Negroes and returning them to Africa, and by 1715 their efforts
against importation had seriously impaired the market for slaves
in Philadelphia. Within a century after the Germantown protest the
abolition of slavery among the Quakers was practically accomplished.

[Footnote 1: For this and the references immediately following note
Locke: _Anti-Slavery in America_, 11-45.]

[Footnote 2: _Brief Statement of the Rise and Progress of the
Testimony of the Religious Society of Friends against Slavery and the
Slave-Trade_, 8.]

In the very early period there seems to have been little objection to
giving a free Negro not only religious but also secular instruction;
indeed he might be entitled to this, as in Virginia, where in 1691 the
church became the agency through which the laws of Negro apprenticeship
were carried out; thus in 1727 it was ordered that David James, a free
Negro boy, be bound to Mr. James Isdel, who was to "teach him to read
the Bible distinctly, also the trade of a gunsmith" and "carry him to
the clerk's office and take indenture to that purpose."[1] In general
the English church did a good deal to provide for the religious
instruction of the free Negro; "the reports made in 1724 to the English
bishop by the Virginia parish ministers are evidence that the few free
Negroes in the parishes were permitted to be baptized, and were received
into the church when they had been taught the catechism."[2] Among
Negroes, moreover, as well as others in the colonies the Society for the
Propagation of the Gospel in Foreign Parts was active. As early as 1705,
in Goose Creek Parish in South Carolina, among a population largely