church of an inconsiderable and not preeminently respectable minority had little effect except to exasperate and alienate the settlers. Down to the end of the seventeenth century the official church in North Carolina gave no sign of life. In South Carolina almost twenty years passed before it was represented by a single clergyman. The first manifestation of church life seems to have been in the meetings on the banks of the Cooper and the Santee, in which the French refugees worshiped their fathers' God with the psalms of Marot and Beza. But with the eighteenth century begins a better era for the English church in the Carolinas. The story of the founding and the work of the Society for the Propagation of the Gospel in Foreign Parts, taken in connection with its antecedents and its results, belongs to this history, not only as showing the influence of European Christianity upon America, but also as indicating the reaction of America upon Europe. In an important sense the organization of religious societies which is characteristic of modern Christendom is of American origin. The labors of John Eliot among the Indians of New England stirred so deep an interest in the hearts of English Christians that in 1649 an ordinance was passed by the Long Parliament creating a corporation to be called "The President and Society for the Propagation of the Gospel in New England"; and a general collection made under Cromwell's direction produced nearly twelve thousand pounds, from the income of which missionaries were maintained among some of the Northern tribes of Indians. With the downfall of the Commonwealth the corporation became defunct; but through the influence of the saintly Richard Baxter, whose tender interest in the work of Eliot is witnessed by a touching passage in his writings, the charter was revived in 1662, with Robert Boyle for president and patron. It was largely through his generosity that Eliot was enabled to publish his Indian Bible. This society, "The New England Company," as it is called, is still extant--the oldest of Protestant missionary societies.[66:1] It is to that Dr. Thomas Bray who returned in 1700 to England from his thankless and discouraging work as commissary in Maryland of the Bishop of London, that the Church of England owes a large debt of gratitude for having taken away the reproach of her barrenness. Already his zeal had laid the foundations on which was reared the Society for the Promotion of Christian Knowledge. In 1701 he had the satisfaction of attending the first meeting of the Society for the Propagation of the Gospel in Foreign Parts, which for nearly three quarters of a century, sometimes in the spirit of a narrow sectarianism, but not seldom in a more excellent way, devoted its main strength to missions in the American colonies. Its missionaries, men of a far different character from the miserable incumbents of parishes in Maryland and Virginia, were among the first preachers of the gospel in the Carolinas. Within the years 1702-40 there served under the commission of this society in North Carolina nine missionaries, in South Carolina thirty-five.[67:1] But the zeal of these good men was sorely encumbered with the armor of