A letter from Samuel Thomas to the Society, December 21, 1705, told of the employment of negro and Indian slaves on the Lord’s Day;[1006] but in a memorial of the same year he rejoiced in the prospect of bringing many Indian and negro slaves to the knowledge and practice of Christianity.[1007] In a letter of the following year he urged that the Society give the missionaries strict charge to labor with great diligence in the conversion of the Indian and negro slaves in the respective parishes.[1008] In 1710, he reported that there was several unconverted Apalachee slaves in his parish whom he was especially anxious to baptize.[1009] Le Jau, another missionary in South Carolina, reported, in 1708, that the masters opposed the baptism and marriage of their slaves, and declared that “many masters cannot be persuaded that negroes and Indians are otherwise than beasts and use them like such”.[1010] In the same year he reported many Indian and negro slaves instructed and on probation for baptism.[1011] In 1710, also, certain masters had so far yielded in their opposition to the religious training of slaves as to allow Indian and negro slaves to remain a half-hour after the services for instruction.[1012] In 1711, one Indian slave and thirty negro slaves had joined the church in his parish,[1013] and he was catechizing “negroes and other slaves” with their masters’ consent,[1014] though then, and even at a later period, other masters in the same parish (Goose Creek) opposed his work among the slaves.[1015] Where such consent was granted, the slaves were often required to declare that they were not being baptized out of any effort to free themselves.[1016] From still another South Carolina parish (St. Thomas) the pastor, Haskell, wrote in 1711 that he was encouraging the conversion of Indian and negro slaves, and that he was also trying to persuade their masters to his mind.[1017] He met with some success, for another letter of the same year recorded the baptism of two negroes and an Indian slave.[1018] As late as 1730, however, he reported that the religious instruction of Indian and negro slaves was obstructed by irreligious and worldly people.[1019] In 1707, Dunn, the pastor of a parish thirty miles from Charleston reported that he met great difficulty in persuading masters to allow their Indian and negro slaves to receive religious instruction or to be baptized, since they believed that baptism would free slaves.[1020]