St. Peter's Episcopal Church, Port Royal, VA
We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.
Donate school supplies for the children at the Victoria School in Jamaica. Two ways to do it:
Here are the current items left as of June 16 which are left to purchase.
Checks are due by the end of June. Checks are needed in two areas. (We do not have the costs yet). 1. Cost of the monitors, keyboards and mice for 7 computers. The computers are being donated. The school does not have any computers, currently. 2. Cost of shipping- the school supplies and computers.
Thank you for your donation.
Scripture:
1) Jesus has been on the move throughout the countryside, and here he comes across Matthew sitting in his “tax booth” (or “toll booth”) (Matthew 9:9). Matthew was likely a kind of customs official, charging a “toll” or “tax” on goods being transported to market; for example, such booths were sometimes set up along roadsides near fishing villages. Tax collectors were widely unpopular, not only because the taxes themselves were onerous, and not only because such funds supported the Roman Empire and its collaborators — but also because tax collectors were often suspected of charging more than required, and pocketing the difference.
2) It’s striking, then, that Jesus would call such an “undesirable” to be his twelfth disciple; it certainly raised eyebrows among some Pharisees, as did Jesus’ custom of eating with “tax collectors and sinners” (Pharisees were a local religious group, in many ways similar to the movement gathering around Jesus, and therefore a key rival in that local context). But it’s also worth thinking about that Jesus’ other disciples — many of whom, after all, were fisherman! — likely didn’t care much for tax collectors! Indeed, the gist of the overall story suggests that by calling Matthew, Jesus is driving home a point intended not only for outside observers, but also for his own followers.
3) And what is that point? In a nutshell, that no-one is disqualified from becoming part of the movement — and indeed that Jesus is most interested in people who need help, just as a physician is most interested in people who are sick. As Matthew has been making clear all along in these opening chapters, Jesus is a healer: he comes not to reward those who are already well, but rather to help us become well in the first place.
4) But not, please note, to “make us well” without our active participation. A woman Jesus meets on the road serves as a definitive, iconic role model: she has been bleeding for twelve years (and so likely has been ostracized for twelve years), and yet she approaches Jesus with a fierce form of hope, saying to herself, “If I only touch his cloak, I will be made well” (Matthew 9:21). The underlying word here — translated as “be made well” in the NRSV — is the Greek word, sózó (pronounced “SODE-zo,” rhymes with “ROAD-so”), which can also be translated, “save,” “heal,” “preserve,” or “rescue.” And in pursuit of this salvation, this healing, this rescue, the woman is nothing less than audacious. Not only does she make her way through the entourage of disciples in order to touch Jesus’ garment, she pushes through the words of Leviticus, too, the ancient ideas that not only is she “unclean,” but anything she touches will become “unclean” — including the one whose clothing she reaches out to touch!
5) It’s worth pausing here to let this sink in: a supposedly “unclean” outcast, a woman, boldly touches a Holy Teacher without his permission, apparently desecrating him in the process. The disciples must have been wide-eyed, stunned. Will Jesus be angry? Has he been defiled? Jesus stops, turns around, and confronts the woman…
Jamaica Presentation for School supplies
Founders’ Day remembers and celebrates those individuals or groups that have made a difference to St. Peter’s over its history.
This year we are honoring James Samuel Patton or better known as Jim. Jim owned Gay Mont also made a difference to the both church and community. The ironic thing is that Jim wasn’t an Episcopalian – he worked for years with the Presbyterians. We didn’t adopt him- He adopted us.
Jim lived 88 years until Nov 5, 2007. A native of Bridgeville, Pa., he moved to Washington, D.C., in 1941 to take a clerical position with the Naval Ordnance Laboratory . At the close of World War II, he served for a short period in the Army of Occupation in Japan. Jim retired in 1981 after 36 years as financial secretary/business manager of the New York A venue Presbyterian Church, and lived for many years In Alexandria. Mr. Patton retired in 1981 after 36 years as financial secretary/business manager of the New York A venue Presbyterian Church, and lived for many years In Alexandria.
Jim’s life outside of the church was wrapped up in three professions – a genealogist, historian and archivist. First, Jim was a genealogist untangling the family of his wife Frances Bernard Robb Upton’s family. The family had owned Gay Mont since since 1816 when Jane Gay Robertson married John Hipkins Bernard, whose family built the place in the 1790s. He undertook a detail study of her family , the Bolling family revealing descendants of a relative Col. John Bolling not known. As a genealogists, there are countless examples online of Patton helping other researchers.
As a historian, Rev. Fall’s book Hidden Village, Port Royal, Virginia owes a lot to Jim’s work. Rev. Fall writes in his acknowledgments – “Mr. James Samuel Patton and the late Frances (Upton) Patton of Gay Mont, Rappahannock Academy, Va., for almost two decades have provided a limitless amount of historical research and information without which this volume would not have been possible.” Rev. Fall wanted to cite Patton as a joint author but Patton refused. Jim was detail oriented which aided understanding the changing ownership of property in this town.
Jim’s gift was an organizer of records. He saw the importance of preserving St. Peter’s early records and so sent them to the Library of Virginia. They are now available on micro film. The current machines there can save individual pages of records. This allows these records to be saved in an environment with climate controls.
A wild Pentecost – Holy Spirit, Bluegrass and Preaching
Celebrate Pentecost!”
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Raphael (1483-1520) was a master painter of the Renaissance. Raphael considered the Transfiguration to be his greatest masterpiece though he died before he could finish it at age 37. A student finished it.
In his final delirium he asked to see his painting for the last time. His friends brought it to him, and placed it on the bed in which he died on Good Friday, 1520.
Giorgio Vasari, the sixteenth century Italian painter, writer, historian said of the painting that is was “…the most famous, the most beautiful and most divine…”
Cardinal Giulio de’Medici (who later became Pope Clement VII), commissioned Raphael to paint Transfiguration for the city of Narbonne, in France. The painting was kept personally by the Pope after Raphael’s untimely death, until he donated it to the church of San Pietro in Rome.
The painting is now housed in the Vatican Museum and is large – 15 feet, 1.5 inches by 9 feet, 1.5 inches. Raphael preferred painting on canvas, but this painting was done with oil paints on wood as chosen mediums.
The Transfiguration was ahead of its time, just as Raphael’s death came too soon. The dramatic tension within these figures, and the liberal use of light to dark was characteristic of the next age – the Baroque.
On the most obvious level, the painting can be interpreted as the split between the flaws of men, depicted in the lower half, and the redemptive power of Christ, in the upper half of the painting
Two scenes from the Gospel of Matthew are depicted in Raphael’s Transfiguration. One the transfiguration itself Christ reaching to the heavens symbolic of a future resurrected stage and an epileptic boy falling to the ground in a seizure, lies there as if dead and then ‘rises’ up again.
The only link between the two parts of the picture is made by the epileptic boy, who is the only person in the lower half of the picture whose face is turned to the transfigured Christ in the upper part of the painting.
At the top, it is Mathew 17:1-9. Christ has climbed Mount Tabor with the Apostles, and there he is transfigured—appearing in his glorified body, flanked by Moses (representing the Law) and Elijah (representing the Prophets).
We see the transfigured Christ floating aloft, bathed in a blue/white aura of light and clouds. To his left and right are the figures of the prophets, Moses and Elijah. White and blue colors are used symbolically to signify spiritual colors.
Below Christ we see the three disciples on the mountain top shielding their eyes from the radiance and maybe because of their own fear of what is happening above them. The two figures kneeling to the left of the mountain top are said to be the martyrs Saint Felicissimus and Saint Agapitus of Palestrina.
In the lower part of the painting we have a depiction by Raphael of the Apostles trying, with little success, to liberate the possessed boy from his demonic possession.
There is much more movement with Rafael’s depiction of a number of people in varied poses. In contrast to blues and white are other colors (red, orange, green, yellow, etc.) are used in the depiction of the remaining figures in the painting. They are warm colors that symbolize humanity. Raphael had mastered an elegant style when showing the drapery of the clothing on the figures in this painting. The figures also have complex facial expressions and interesting poses.
The Apostles fail in their attempts to save the ailing child until the recently-transfigured Christ arrives and performs a miracle.
Matthew’s Gospel (Mathew 17:14-21) recounts the happening:
“…When they came to the crowd, a man approached Jesus and knelt before him. “Lord, have mercy on my son,” he said. “He has seizures and is suffering greatly. He often falls into the fire or into the water. I brought him to your disciples, but they could not heal him.” “You unbelieving and perverse generation,” Jesus replied, “how long shall I stay with you? How long shall I put up with you? Bring the boy here to me.” Jesus rebuked the demon, and it came out of the boy, and he was healed at that moment. Then the disciples came to Jesus in private and asked, “Why couldn’t we drive it out?” He replied, “Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you…”
The scene is described vividly in this blog:
“The young boy, with arms outstretched and distorted in a combination of fear and pain, is possessed by some sort of demonic spirit. He is being led forward by his elders towards Christ who is about to descend from the mountain. The boy is crying and rolling his eyes heavenwards. His body is contorted as he is unable to control his movement. The old man behind the boy struggles to control him. The old man, with his wrinkled brow has his eyes wide open in fear as to what is happening to his young charge. He looks directly at the Apostles, visually pleading with them to help the young boy. See how Raphael has depicted the boy’s naked upper body. We can see the pain the boy is enduring in the way the artist has portrayed the pale colour of his flesh, and his veins, as he makes those violent and fearsome gestures. The raised arms of the people below pointing to Christ, who is descending, links the two stories within the painting. A woman in the central foreground of the painting kneels before the Apostles. In the middle, the kneeling woman symbolizes the Church and its task of bringing peace, hope and faith to the victims of evil. She points to the boy in desperation, pleading with them to help alleviate his suffering.”
“She has her back to us. ….Her right knee is thrust forward whilst she thrusts her right shoulder back. Her left knee is positioned slightly behind the right and her left shoulder forward. Thus her arms are directed to the right whilst her face and gaze are turned to the left. Raphael gives her skin and drapery much cooler tones than those he uses for the figures in heavy chiaroscuro in the lower scene and by doing so illuminates her pink garment. The way he paints her garment puts emphasis on her pose. She and her clothes are brilliantly illuminated so that they almost shine as bright as the robes of the transfigured Christ and the two Old Testament Prophets who accompany him. There is an element about her depiction which seems to isolate from the others in the crowd at the lower part of the painting and this makes her stand out more.”
In the Christian Middle Ages, as in ancient Greek and Roman times, epilepsy was regarded as the ‘unnatural, mysterious illness which is not of this world.’ It was believed that epilepsy was caused by demons,
“The scene shows the father (wearing a green robe to symbolize hope) bringing his son to the disciples. The painting shows the boy having a seizure: his father has to support him as he cannot stand upright. The boy’s limbs are stiff (tonic) and twisted, his mouth is slightly open, his lips are blue, his eyes are fixed in a squint. It is clear to see that during such a convulsion the ‘demon’ would throw the victim ‘into the fire or into the water’ (Mt 17, 14) if he were not under the care of his family.”
Feb. 19, 11am. What were the key things that happened in 2022 ? What’s in store for St. Peter’s in 2023 ?
These are other questions will be part of the 2023 congregational meeting held during the 11am service.
Read about the stories of what we have accomplished as a parish during this past year and to receive updates on our life together as a parish.
We will be electing two members of the Vestry and there will be a presentation on the year passed.
Today, Feb. 12, 2023, we collected soup from parishioners today plus cards addressed to the recipients to provide additional connections to our Village Harvest food distribution, happening next Wed Feb. 15, 3pm-5pm. We collected about 25 cans and numerous cards. If was not just the donation that was important but also the symbolic bringing of the donation to the altar which we did today. This practice goes back to at least Exodus in the Old Testament when Moses encourages bringing donations forward to the Lord.
1. Prelude
2. Hymn – “Praise to the Living God”
3. Collect for Sunday
4. Gospel – Matthew 5 21-37
5. Sermon – the Rev. Tom Hughes
6. Souper Bowl foor donations
7. Offertory – “No Greater Love”
8. Hymn – “I come with Joy”
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Jesus is not just interested in our spiritual selves, but our physical needs as well. After Jesus raises Jairus’ daughter, he says, “give her something to eat.” When the disciples return from mission, Jesus can see they are exhausted and says, “Come away by yourselves and rest.” Jesus has come to satisfy our hunger – both physical and spiritual – and the hunger of the whole world. -Br. Geoffrey Tristram, SSJE
New! Absalom Jones video
“Greater love has no man…” John 15:13
Religious denominations often accept members from other denominations that have been affected with adversities through policy decisions, change of beliefs or disagreements in relationships. Imagine coming to a new church after achieving success another denomination.
That’s what happened to Absalom Jones (b 1746), whose day we celebrate on Feb. 13, the day he died in 1818. Jones became not only the first trained black minister in any denomination but the first black minister ordained into the Episcopal Church and the first to create a Black religious organization in Philadelphia.
Absalom Jones was born enslaved to Abraham Wynkoop a wealthy Anglican planter in 1746 in Delaware. He was working in the fields when Abraham recognized that he was an intelligent child and ordered that he be trained to work in the house.
He wrote later. .” I was small, when my master took me from the field to wait and attend on him in the house; and being very fond of learning, I was careful to save the pennies that were given to me by the ladies and gentlemen from time to time. I soon bought myself a primer, and begged to be taught by any body that I found able and willing to give me the least instruction. Soon after this, I was able to purchase a spelling book; for as my money increased, I supplied myself with books, among others, a Testament. For, fondness for books, gave me little or no time for the amusements that took up the leisure hours of my companions. By this course I became singular, and escaped many evils, and also saved my money.”
At the age of 16, Jones’ mother, sister, and five brothers were sold, but he was brought to Philadelphia by his master, where he attended a night school for African-Americans operated by Quakers.
His master granted him a manumission in 1784, after refusing for several years to allow Absalom to purchase his freedom. As he wrote, “My desire for freedom increased, as I knew that while I was a slave, my house and lot might be taken as the property of my master. This induced me to make many applications to him for liberty to purchase my freedom.”
He met Richard Allen while worshiping at St. George’s Methodist Episcopal Church who had been engaged to preach at St. George’s and the two became lifelong friends.
He served as a lay preacher at St. George’s Methodist Episcopal Church from 1784 – 1786 and helped increase the African-American membership tenfold. The black members worked hard to help raise money to build an upstairs gallery intended to enlarge the church.
The result of this increase in membership made the white membership uneasy. They decided blacks had to sit in the gallery in Philadelphia. Jones learned of the decision only when, on the following Sunday after the decision, ushers tapped them on the shoulder during the opening prayers, and demanded that they move to the balcony without waiting for the end of the prayer. This was an act of segregation that Jones, his friend and co-worker Richard Allen, and the black congregants felt so strongly about that they left the church in a body and formed their own congregations.
Allen’s group became the Bethel Church (later Mother Bethel African Methodist Episcopal Church). Jones became the Lay Reader and Deacon of the African Episcopal Church of St. Thomas. Jones was ordained an Episcopal priest by Bishop William White in 1802.
Jones and another Richard Allen formed the Free African Society (FAS) in Philadelphia in 1787 whose main goal was to provide aid to newly freed blacks so that they could gather strength and develop leaders in the community. This was among the first organizations of its kind in America
In 1790, the city had 2,000 free black residents, a number that continued to increase. In the first two decades after the war, inspired by revolutionary ideals, many slaveholders freed their slaves, especially in the Upper South Northern states largely abolished slavery. Numerous freedmen migrated to Philadelphia from rural areas of Pennsylvania and the South
The FAS provided social and economic guidance, and medical care. The FAS became famous for its members’ charitable work as nurses and aides during the Yellow Fever Epidemic of 1793, when many residents abandoned the city. The doctor Benjamin Rush believed African Americans were immune to the disease. He wrote an open letter in the newspaper, under the pseudonym of a well-known Quaker who helped educate blacks, and appealed to blacks to aid others in the city during the epidemic .Allen and Jones decided to respond, together with other members of the FAS who served both black and white residents as nurses and aides during those terrible months.
After all their work, Allen and Jones wrote a memoir about the events, which they published the following year, A Narrative of the Proceedings of the Black People during the late awful calamity .
The Society soon became too large to meet in Richard Allen’s house and its meetings moved to the Quaker African School House. In 1789, the Society more closely aligned itself with the Quaker faith and its meetings began to mimic Quaker services. That prompted Allen, who was a Methodist, and many who were loyal to him to leave the organization.
It was the first Black religious institution in the city and led to the establishment of the first independent Black churches in the United States.
In 1792 Jones and Allen, with the assistance of local Quakers and Episcopalians, established the “First African Church” in Philadelphia which opened its doors in 1794. Shortly after the establishment that same year, the African Church applied to join the Protestant Episcopal Church, laying before the diocese three requirements: the Church must be received as an already organized body; it must have control over its own affairs; and Jones must be licensed as lay-reader and if qualified, ordained as its minister.
The first Episcopal bishop Williams White accepted them. Jones would serve as lay reader and study to be come a deacon in 1794. He and Jones would became the first black Americans to receive training in any denominations and Jones the first black priest in the Episcopal Church. It was the first Episcopal church for blacks.
Numerous members had come from the South, where they had belonged to the Anglican Church before the war. In 1804, Jones was the first black to be ordained as an Episcopal priest in the United States.
Note that Jones was forced to accept the postponement of his own ordination to the priesthood for nearly 10 years as a condition of St. Thomas’s acceptance into the Diocese of Pennsylvania. By the way, that acceptance also included a stipulation that neither the priest nor the congregation would be permitted to attend diocesan convention. So, throughout Absalom Jones’ entire ministry, he never knew true and equal acceptance into the community of the Episcopal Church.
Jones was a successful minister. is constant visiting and mild manner that made him beloved by his congregation and by the community. St Thomas Church grew to over 500 members during its first year. The parishioners formed a day school and were active in moral uplift, self-empowerment, and anti-slavery activities. Known as “the Black Bishop of the Episcopal Church,” Jones was an example of persistent faith in God and in the Church as God’s instrument.
Allen disagreed with the move to the Episcopal church stayed with the Methodist Church. By 1816 he had formed a new denomination , the Methodist Episcopal “Church.
Jones continued to be a leader in his community, founding a day school (as African Americans were excluded from attending public school), the Female Benevolent Society, and an African Friendly Society.
In 1797, when the first African Masonic Lodge of Philadelphia was warranted, Absalom Jones was installed as First Worshipful Master and in 1815 he was elected the First Grand Master of the First African Grand Lodge of Pennsylvania.
Jones’s favorite Bible verse is said to have been Galatians 5:1, “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery” (NRSV). Both Jones and Allen continued their work against slavery. They petitioned the Pennsylvania State Legislature in 1799, campaigning for the abolition of slavery. In 1800, they sent a similar petition to the U.S. Congress. Both continued to champion change in both moral and racial arenas. Jones started schools for blacks in Pennsylvania since the state did not support education for them.
He died on Feb. 13, 1818.
REVISED ABSALOM JONES BIOGRAPHICAL INFORMATION
By Arthur K. Sudler William Carl Bolivar Director Historical Society & Archives African Episcopal Church of St. Thomas
Absalom Jones was born enslaved to Abraham Wynkoop a wealthy Anglican planter in 1746 in Delaware. He was working in the fields when Abraham recognized that he was an intelligent child and ordered that he be trained to work in the house. Absalom eagerly accepted instruction in reading. He also saved money he was given and bought books (among them a primer, a spelling book, and a bible). Abraham Wynkoop died in 1753 and by 1755 his younger son Benjamin had inherited the plantation. When Absalom was sixteen Benjamin Wynkoop sold the plantation and Absalom’s mother, sister, and five brothers. Wynkoop brought Absalom to Philadelphia where he opened a store and joined St. Peter’s Church. In Philadelphia Benjamin Wynkoop permitted Absalom to attend a night school for black people that was operated by Quakers following the tradition established by abolitionist teacher Anthony Benezet.
At twenty, with the permission of their masters, Absalom married Mary Thomas who was enslaved to Sarah King who also worshipped at St. Peter’s. The Rev. Jacob Duche performed the wedding at Christ Church. Absalom and his father-in-law, John Thomas, used their savings, and sought donations and loans primarily from prominent Quakers, in order to purchase Mary’s freedom. Absalom and Mary worked very hard to repay the money borrowed to buy her freedom. They saved enough money to buy property and to buy Absalom’s freedom. Although he repeatedly asked Benjamin Wynkoop to allow him to buy his freedom Wynkoop refused. Absalom persisted because as long as he was enslaved Wynkoop could take his property and his money. Finally, in 1784 Benjamin Wynkoop freed Absalom by granting him a manumission. Absalom continued to work in Wynkoop’s store as a paid employee.
Absalom left St. Peter’s Church and began worshipping at St. George’s Methodist Episcopal Church. He met Richard Allen who had been engaged to preach at St. George’s and the two became lifelong friends, Together, in 1787, they founded the Free African Society a mutual aid benevolent organization that was the first of its kind organized by and for black people. Members of the Society paid monthly dues for the benefit of those in need. At St George’s, Absalom and Richard served as lay ministers for the black membership. The active evangelism of Jones and Allen, greatly increased black membership at St George’s. The black members worked hard to help raise money to build an upstairs gallery intended to enlarge the church. The church leadership decided to segregate the black worshippers in the gallery, without notifying them. During a Sunday morning service a dispute arose over the seats black members had been instructed to take in the gallery and ushers attempted to physically remove them by first accosting Absalom Jones. Most of the black members present indignantly walked out of St. George’s in a body.
Prior to the incident at St. George’s the Free African Society had initiated religious services. Some of these services were presided over by The Rev. Joseph Pilmore an assistant St. Paul’s Episcopal Church. The Society established communication with similar black groups in other cities. In 1792 the Society began to build the African Church of Philadelphia. The church membership took a denominational vote and decided to affiliate with the Episcopal Church. Richard Allen withdrew from the effort as he favored affiliation with the Methodist Church. Absalom Jones was asked to provide pastoral leadership and after prayer and reflection he accepted the call.
The African Church was dedicated on July 17, 1794. The Rev. Dr. Samuel Magaw, rector St. Paul’s Church, preached the dedicatory address. Dr. Magaw was assisted at the service by The Rev. James Abercrombie, assistant minister at Christ Church. Soon thereafter the congregation applied for membership in the Episcopal Diocese of Pennsylvania on the following conditions: 1) that they be received as an organized body; 2) that they have control over their own local affairs; 3) that Absalom Jones be licensed as layreader, and, if qualified, be ordained as minister. In October 1794 it was admitted as the African Episcopal Church of St Thomas. The church was incorporated under the laws of the Commonwealth of Pennsylvania in 1796. Bishop William White ordained Jones as deacon in 1795 and as priest on September 21, 1802.
Jones was an earnest preacher. He denounced slavery, and warned the oppressors to “clean their hands of slaves.” To him, God was the Father, who always acted on “behalf of the oppressed and distressed.” But it was his constant visiting and mild manner that made him beloved by his congregation and by the community. St Thomas Church grew to over 500 members during its first year. The congregants formed a day school and were active in moral uplift, self-empowerment, and anti-slavery activities. Known as “the Black Bishop of the Episcopal Church,” Jones was an example of persistent faith in God and in the Church as God’s instrument. Jones died on this day in 1818.
Here is Absalom’s autobiographical sketch from Douglass’ Annals (1862):
ABSALOM JONES AUTOBIOGRAPHICAL SKETCH/ANNALS*
The following narrative is copied from the original manuscript written by himself:
“I, Absalom Jones was born in Sussex,” DEL., “on the 6th of November, 1746. I was small, when my master took me from the field to wait and attend on him in the house; and being very fond of learning, I was careful to save the pennies that were given to me by the ladies and gentlemen from time to time. I soon bought myself a primer, and begged to be taught by any body that I found able and willing to give me the least instruction. Soon after this, I was able to purchase a spelling book; for as my money increased, I supplied myself with books, among others, a Testament. For, fondness for books, gave me little or no time for the amusements that took up the leisure hours of my companions. By this course I became singular, and escaped many evils, and also saved my money.
In the year 1762, my mother, five brothers and a sister were sold, and I was brought to the city of Philadelphia with my master. My employment in this city was to wait in the store, pack up and carry out goods. In this situation, I had an opportunity, with the clerk, to get copies set for me; so that I was soon able to write to my mother and brothers, with my own hand. My spelling is bad for want of proper schooling.
In the year 1766, I asked my master the liberty of going one quarter to night-school, which he granted. I had a great desire to learn Arithmetic. In that quarter I learned Addition, Troy weight, Subtraction, Apothecaries’ weight, Practical multiplication, Practical Division, and Reduction.
In the year 1770, I married a wife who was a slave. I soon after proposed to purchase her freedom. To this her mistress agreed, for the sum of forty pounds. Not having the money in hand, I got an appeal drawn, and John Thomas, my father-in-law, and I called upon some of the principal Friends of this city. From some we borrowed, and from other we received donations. In this way we soon raised thirty pounds of the money, her mistress, Sarah King, forgiving the balance of ten pounds. By this time, my master’s family was increased, and I was much hurried in my servitude. However, I took a house, and for seven years, made it my business to work until twelve or one o’clock at night, to assist my wife in obtaining a livelihood, and to pay the money that was borrowed to purchase her freedom.
This being fully accomplished, and having a little money in hand, I made application to my master, in the year 1778, to purchase my own freedom; but, as this was not granted, I fortunately met with a small house and lot of ground, to be sold for one hundred and fifty pounds, continental money. Having laid by some hard money, I sold it for continental and purchased the lot. My desire for freedom increased, as I knew that while I was a slave, my house and lot might be taken as the property of my master. This induced me to make many applications to him for liberty to purchase my freedom; and on the first of October, 1784, he generously gave me a manumission. I have ever since continued in his service at good wages, and I still find it my duty, both late and early, to be industrious to improve the little estate that a kind Providence has put in my hands.
Since my freedom, I have built a couple of small houses on the small lot, which now let for twenty-two pounds a year.”
*Annals of the first African church, in the United States of America: now styled the African Episcopal church of St. Thomas, Philadelphia, in its connection with the early struggles of the colored people to improve their condition, with the co-operation of the Friends, and other philanthropists; partly derived from the minutes of a beneficial society, established by Absalom Jones, Richard Allen and others, in 1787, and partly from the minutes of the aforesaid church
William Douglass
January 1, 1862
King & Baird, printers