The opposition there, however, was not apparent everywhere among the ministers of other sects. From Bristol, Rev. J. Usher of the Society for the Propagation of the Gospel in Foreign Parts, 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." At Newton, where greater opposition was encountered, J. Beach seemed to have baptized by 1733 many Indians and a few Negroes. 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. Endeavoring to do more than to effect nominal conversions, Dr. Johnson, while at Stratford, gave 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 two, if not three or four, Negroes or Indians, I have four or five communicants." Dr. Macsparran conducted at Narragansett a class of 70 Indians and Negroes whom he frequently catechized and instructed before the regular service. J. Honyman, of Newport, had in his congregation more than 100 Negroes who "constantly attended the Publick Worship." The real interest in the evangelization of the Negroes in the English colonies, however, was manifested not by those in authority but by the Quakers, who, being friends of all humanity, would not neglect the Negroes. In accepting these persons of color on a basis of equality, however, the Quakers, in denouncing the nakedness of the religion of the other colonists at the same time, alienated their affections and easily brought down upon them the wrath of the public functionaries in these plantations. Believing that such influence would not be salutary in slaveholding communities, many of them, as they did in Virginia, prohibited the Quakers from taking the Negroes to their meetings. Such opposition was but natural when we find that their leader, George Fox, was advocating the instruction of Negroes in 1672 and boldly entreating his coworkers to instruct and teach the Indians and Negroes in 1679 how that "Christ by the grace of God tasted death for every man." When George Keith in 1693 began to promote the religious training of the slaves as preparation for emancipation and William Penn actually advocated the abolition of the system to commit the whole sect to a definite scheme to return the Negroes to Africa to Christianize that continent, such opposition easily developed wherever the Friends operated.