The Legacy of Josiah Pratt William C. Barnhart n October 1814 a meeting was held in Birmingham, Eng- Newton, whose ministerial capabilities by this time were quite Iland, to discuss the possibility of forming a local branch limited.3 From 1810 to 1826, coinciding with his most active years of the Church Missionary Society (CMS) in that city. During the in the CMS, Pratt was minister at Sir George Wheler’s Chapel in deliberations, Thomas Rock, a Birmingham merchant, rose to Spital Square. He became a beneficed clergyman in 1826 upon make the following statement: “Do we need motive? Let us take his election to the vicarage of St. Stephens in the City of London, it again from the conduct of the worthy Secretary, who is come a position he retained until his death in 1844. from the metropolis of our own country, with his heart filled with love and compassion for the poor heathen: who has labored The CMS and the Anglican Missionary Revival night and day to promote their welfare, and whose name will be handed down to posterity with honor, enrolled among the best In 1797, while serving as curate at St. John’s, Pratt became a friends of the Church Missionary Society.”1 member of the Eclectic Society, an informal gathering of Anglican Rock was referring to the Reverend Josiah Pratt, secretary of Evangelicals to periodically discuss common theological interests the CMS and one of its founding members. He served as CMS and issues. It had been formed in 1783 by two of Pratt’s early secretary from 1802 to 1824, and he also edited the Missionary Register, one of the most important missionary magazines of the early nineteenth century. Along with other members of the Evangelical wing of the Church of England, Josiah Pratt played a major role in the expansion of Anglican foreign missionary efforts to regions beyond North America, and into areas such as Africa and India. Although he never served as a missionary in the field, Pratt made crucial contributions to the missionary cause through his organizational and promotional efforts at home to advance a spirit of missions among the British public. Early Life and Ministerial Career Josiah Pratt was born on December 21, 1768, in Birmingham. He was initially destined for a career in manufacturing, like his father, but soon gravitated toward a career in the church after hearing sermons read by Charles Simeon at St. Mary’s, Birmingham. Pratt was “born again” into the church when he was seventeen years old, after hearing a sermon by Thomas Robinson of Leices- ter. The young man was particularly struck by the solemnity with which Robinson delivered the words “Let us pray.” It was here, according to his sons, that Pratt learned of the power of Courtesy of CMS Archives, Oxford, England prayer: “He thought what a solemn act prayer was! He doubted Josiah Pratt, 1768–1844 whether he had ever prayed in his life. His mind was filled with awe and contrition for his past neglect.” This led to a greater mentors, Richard Cecil and John Newton, to stimulate more interest in spiritual matters and a desire to become a minister in interaction among Evangelicals in London and those visiting from the Church of England. According to his sons, however, Pratt’s outlying provinces. Included among its membership were other early experience in the commercial interests of his father were Evangelical notables such as John Venn, Charles Simeon, Charles instrumental to his later clerical duties: “He was then acquiring Grant, and Henry Thornton. At the meeting of March 18, 1799, those habits of business, and that practical turn of mind, which the society met to discuss the following question posed by John so eminently qualified him for many duties to which he was Venn: “What methods can we use most effectively to promote afterwards called.”2 Pratt graduated from St. Edmund’s Hall, the knowledge of the Gospel among the heathen?”4 Subsequent Oxford, and was ordained as a minister on June 3, 1792. His first discussions led to the formation of the CMS in April 1799. From assignment was as curate to Richard Cecil at St. John’s Chapel, the beginning, Pratt and other founders of the CMS viewed their London, where he remained until 1804. In that year he became new society as an adjunct to the older Society for the Propaga- curate at St. Mary’s, Woolnoth, where he assisted the aged John tion of Christian Knowledge (SPCK, 1698) and Society for the Propagation of the Gospel (SPG, 1701). It was in no way meant to William C. Barnhart is Professor of History at Caldwell replace the efforts of the older societies, but rather to supplement College, Caldwell, New Jersey. their activities to include newly established missions in Africa, —[email protected] India, and the Pacific. However, while the CMS was designed as a voluntary institution run by lay and clerical members of the Anglican Church, Pratt insisted that the new society “must be kept in Evangelical hands” to distinguish it from its predecessors.5 From the start, Pratt played a very active role in the affairs of the CMS. He was appointed a member of its General Committee, 154 International Bulletin of Missionary Research, Vol. 36, No. 3 and in 1802 he replaced Thomas Scott as secretary of the new to India, and Anglicans in particular envisioned the formation society. In that same year he was also appointed the first editor of an episcopal establishment in the subcontinent. By using their of the Christian Observer, the first Anglican Evangelical periodi- growing influence in Parliament and contacts in the East India cal published in the nineteenth century. However, because of his Company, Anglican Evangelicals hoped to change the company’s ever-growing responsibilities as CMS secretary, Pratt resigned long-standing policy of religious neutrality. The parliamentary the editorship of the Christian Observer only a few months into effort to open India to more missionaries was begun by William the position and was replaced by Zachery Macaulay.6 Wilberforce in 1793. Wilberforce, who became a leading mem- As secretary, Josiah Pratt performed a wide variety of duties, ber of the CMS, introduced two clauses in a bill to renew the ranging from managing the logistic and organizational work- company’s charter stipulating that it was the company’s duty to ings of the society, to overseeing and editing a variety of CMS promote the spiritual improvement of the Indian people. Both publications. He was responsible for organizing the annual CMS clauses, however, failed to pass. British missionaries resorted to anniversary meetings in London, which entailed selecting a suit- serving at foreign missionary stations in India, such as the Dan- able location, inviting clergy to give anniversary sermons, and ish station at Serampore. advertising the event both to CMS members and to the general The next opportunity for Evangelicals to establish a mission- public.7 Although he never served in any mission field, Pratt ary presence in India came in 1813, when the East India Company’s drew up instructions for new missionaries, which he read aloud charter was again up for renewal. On the eve of, and during, the at sending-off ceremonies.8 1813 parliamentary debate over Indian missions, Pratt tirelessly Perhaps the most critical responsibility shouldered by Pratt devoted most of his time to publicizing the missionary cause. was organizing and editing the voluminous reports, proceedings, Indeed, one scholar claimed that in 1812–13 Pratt “must have and correspondence of the CMS. In this sense, he was the chief been about the hardest-working clergyman in London.”14 He publicist of the new society and the person most responsible for crafted resolutions, statements, and informational pieces, drew collecting information on potential mission fields and presenting up petitions, and organized meetings in London and the prov- the society’s agenda and activities to the British public. As an inces. Characteristically, according to his sons, he managed all of ordained Evangelical cleric, Pratt was somewhat surprised by the this important work behind the scenes and, in general, avoided degree to which he became immersed in the business aspects of self-promotion.15 In the midst of the parliamentary debate he the religious press: “An active and sanguine mind, with a wish devoted much of the April 1813 issue of the Missionary Register to eke out my means for providing for my children, and a feeling to the India question. To illustrate the ecumenical efforts behind that my taste and talents led me to book making and editorship, the missionary cause, he inserted printed petitions to Parliament have carried me further into mechanical details, and involved from the CMS, SPCK, Wesleyan Methodists, Baptist Missionary me more in secular occupation, than I ever anticipated, and than Society, and London Missionary Society (LMS).16 could well consist with my own personal spiritual growth.”9 During the India debate the CMS leadership decided that Indeed, Pratt claimed that the press was “the great engine Pratt should reach out to Claudius Buchanan, a former East India acting upon society” and that the Evangelical clergy should Company chaplain, with a request that he pen an essay on the use it to their fullest advantage.10 In particular, Pratt and his necessity of a colonial episcopal establishment in India. By this colleagues recognized the importance of knowledge and infor- mation in launching a successful missionary society. The press was to be used “as a most powerful auxiliary” in promoting the goals of the society. To that end, the first task of the CMS General Although he never served Committee, and especially Pratt, was “to procure those publica- in any mission field, Pratt tions, which relate to the history of missions; which point out drew up instructions for the difficulties encountered, or display the success obtained, in the various attempts made to promote the Christian faith.” Also new missionaries, which needed were printed works in indigenous languages, primers on he read aloud at sending- Christian ideas, spelling books, and parts of the Bible.11 To keep members informed of the society’s activities and garner public off ceremonies.