Commontide
Anglican Commemoration
Priest & Missionary
February 15 · d. 1730
also known as Thomas Bray the Missionary, Thomas Bray, SPCK founder
Thomas Bray, priest, was baptized at Chirbury in Shropshire in 1658 and died in London on 15 February 1730. He served as the Bishop of London's commissary for Maryland, and out of that commission came the parish libraries, the Society for Promoting Christian Knowledge, the Society for the Propagation of the Gospel, and the charity that bore his name. He is commemorated for what he founded rather than for anything he wrote.
Thomas Bray was the son of poor farmers in a Shropshire parish, and he never stopped noticing what poverty does to a clergyman. He went from the grammar school at Oswestry to Oxford, took his degree at All Souls in 1678, and settled into small country livings: a curacy near Bridgnorth, then Lea Marston in Warwickshire, then Over-Whitacre, then Sheldon in 1690. Nothing in that record suggests a man who would reshape the church's reach across an ocean.
What changed him was a shelf of books, and how few there were on it. Late in his life, in the last pamphlet he ever published, Bray told the story himself. A neighbouring clergyman had died, and his relations asked Bray to look over the dead man's books so they could be sold. It was, he wrote, "surprising to find him so poorly furnished therewith." The man had spent his ministry borrowing from two considerable libraries that happened to stand in his own parish, an accident of geography that most vicars and curates would never enjoy, and could never have bought their way into. Bray had already sketched a plan; what turned the plan into a labour was watching what happened when a library did exist nearby. "And indeed it was usual for some of us to Ride even Ten Miles to Borrow out of it the Book we had Occasion for."
He published the scheme in 1697. "KNowledge is the fairest Ornament of the Soul of Man," the Essay begins, and it proposes lending libraries in every deanery of England, each sited in a market town near the centre so that the neighbouring clergy could reach one. The companion volume, Bibliotheca Parochialis, made the appeal plainer still: the design was to move those who were piously disposed to contribute toward "the two best Things in the World, Religion and Learning," in the parts of the world most uncultivated with them, meaning the American plantations.
Then the door opened wider than he had planned. The colonists of Maryland had written in 1695 asking the Bishop of London, who held jurisdiction over the colonies because there was no bishop there, to send them a clergyman to act as his commissary. Henry Compton chose Bray. Bray accepted on a condition: that money be raised first to give the colonial clergy their libraries. Every institution that follows grew out of that counter-condition attached to a job offer.
Before he sailed he turned down the office of sub-almoner and the London living of St Botolph without Aldgate, both of which would have kept him comfortably at home. On 8 March 1699 he gathered four laymen at Lincoln's Inn, Lord Guilford, Sir Humphrey Mackworth, Colonel Maynard Colchester and the serjeant-at-law John Hooke, and being the only clergyman in the room began the Society for Promoting Christian Knowledge. On 16 December 1699 he sailed for Maryland.
He was there about two and a half months. In that time he held a general visitation of the colonial clergy, worked at dividing the counties into parishes, planted libraries, and gathered the material for a survey of religion across the whole American seaboard. On 5 May 1700 he preached before the Maryland Assembly on the text of Ecclesiastes, urging his hearers not to defer the business of religion until they were sick or broken by the infirmities of old age, and the Assembly ordered the sermon printed. When the Assembly re-established the church in the colony and declared its reason, that their children and posterity, kept in the unity of the church, might become good and sober men, Bray wrote to the Maryland clergy that such words deserved to be written "In LETTERS of GOLD on PILLARS of MARBLE." The words were the Assembly's; the judgement about gold and marble was his.
He came home and laid the survey before the bishops. That Memorial, printed in 1700 and dedicated to Archbishop Tenison, is a colony-by-colony account of need, offered "in order to the Propagation of the true Christian Religion in those Parts." The following June, William III granted the charter for the Society for the Propagation of the Gospel in Foreign Parts. In an unpublished tract Bray had written what he thought the libraries were worth: "I should not think 'em too dear a purchase even at the hazard of my life."
In 1706 he accepted St Botolph without Aldgate after all, and kept it nearly twenty-five years. He secured the Parochial Libraries Act with Sir Peter King in 1709, so the English scheme would outlive its promoter. When he fell seriously ill in 1723 he did the characteristic thing and constituted a body to carry on without him: the Associates of Dr. Bray, funded by a bequest of some £900 from Abel Tassin, Sieur d'Allone, for the religious instruction of enslaved Africans in the colonies. He took up prison reform late, and joined James Oglethorpe's scheme to settle in a new colony those who could find no work at home; Georgia's charter came two years after his death. Ralph Thoresby noted with pleasant surprise that the old man was still catechizing the children of his own London parish himself.
He died on 15 February 1730 and was buried in his own churchyard at Aldgate. Two years before, counting up, he had been able to write that there were then at home and in the plantations at least a hundred parochial and lending libraries raised and fixed upon his plan. He had ridden ten miles for a book once. He spent the rest of his life making sure other men would not have to.
You have almost certainly borrowed something you could not have bought. Bray's whole life turned on noticing that a dead man's shelf was nearly empty, and that the difference between a well-furnished ministry and a starved one was often nothing nobler than which parish you happened to land in. He did not respond by pitying the poor curate; he built something that would still be lending after he was gone, and then wrote that he would not think such libraries too dear a purchase even at the hazard of his life. He also built institutions that outlived his intentions and did things he never sanctioned, which is the risk anyone takes who builds to last. What have you been given the use of that you did not pay for, and what would it cost you to make it available to the next person who cannot?
The documentary situation for Bray is unusual: his own printed works survive in quantity, and almost everything written about him funnels through a very few later hands. The primary layer is his own: Bibliotheca Parochialis and the Essay (both 1697), the Apostolick Charity sermon (1698), The Necessity of an Early Religion preached at Annapolis (1700), the Memorial (1700), the Circular Letters to the Maryland clergy (1701), and a string of later titles down to the Rawlet memoir of 1728. These are advocacy documents, written to raise money and move bishops, and should be read as such.
The biographical tradition is narrower than it appears. The earliest life, A Short Historical Account of the Life and Designs of Thomas Bray, is not a published book at all but a Bodleian manuscript in the hand of an amanuensis, attributed only probably to Richard Rawlinson (1690-1755) and first printed in 1901. Public Spirit, Illustrated in the Life and Designs of Thomas Bray (1746) derives from that manuscript rather than standing beside it as an independent witness. J. H. Overton's article in the Dictionary of National Biography (1886) is the account nearly every later summary depends on, and Arthur Middleton's Project Canterbury essay (2003) is built explicitly upon it. Bernard C. Steiner's Rev. Thomas Bray: His Life and Selected Works Relating to Maryland (Baltimore, 1901) reprints nine of the Maryland works together with the Rawlinson manuscript and is the closest thing to a documentary edition; Steiner's earlier article in the American Historical Review (1896) transcribes material found nowhere else, including the 1728 preface and an unpublished manuscript tract. H. P. Thompson's Thomas Bray (SPCK, 1954) remains the standard modern biography. No modern critical edition of the collected works exists.
Several points are genuinely contested. The birth year long given as 1656, on Overton's authority, has been corrected by a baptismal entry of 2 May 1658 at Chirbury, reported by G. Dickins in 1987 and adopted by the Oxford Dictionary of National Biography, which now styles the entry "bap. 1658"; the register itself has not been re-inspected in preparing this account. The ordination date cannot be established: one modern institutional page gives 1681, Middleton implies ordination on graduation in 1678 or 1679, and no primary record has been produced. The patron who presented Bray to Sheldon in 1690 is given as Sir Thomas Price by the DNB and as Lord Digby's brother by Middleton. The SPCK's founding date appears variously as 1698, 1698-9 and 1699; these are one day under two calendar conventions, since England began the legal year on 25 March until 1752, and 8 March 1698/9 is 8 March 1699 in modern reckoning.
The library counts cannot be reconciled and are best left as a range with each figure attached to its source. The DNB gives thirty-nine libraries in North America and upwards of eighty in England and Wales; Middleton gives fifty in America, for which Bray raised £1,500, and sixty-one in England counting parochial, ruridecanal and missionary libraries together; Bray himself in 1728 claimed at least a hundred in all. These are plausibly counts taken at different dates and under different categories rather than contradictions, but no source reconciles them.
Bray was never a candidate for canonization and stands outside any such process. What exists is a calendared commemoration: a name and a collect placed in a provincial kalendar to hold up a life as exemplary. No shrine, no relics, no devotion of the medieval kind, and no evidence of any observance before the twentieth century. What preceded it was institutional memory, anniversary notices from the societies he founded, and Overton's framing of him as a candidate post-Reformation saint.
The commemoration first appears on 15 February in the Episcopal Church's 1963 Lesser Feasts and Fasts, whose collect asks God to raise up in the church "good and faithful stewards of the mysteries of Christ, as thou didst in thy servant Thomas Bray," without naming his work at all. By 1997 the collect had become specific, thanking God for opening Bray's eyes to see the needs of the church in the New World and leading him to found societies to meet them. The present form, in use by 2018, compresses that: God opened the heart of his servant Thomas Bray to answer those needs, and the church is asked to be diligent in propagating the Gospel and promoting the spread of Christian knowledge. The Church of England keeps 15 February as well, styling him "Priest, Founder of the SPCK and the SPG," as does the Anglican Church of Canada.
Two memorial plaques are recorded, one inside St Botolph without Aldgate where he was rector and buried, and one erected at Chirbury, his birthplace parish, in 1901. The SPCK and USPG both continue, and the Associates of Dr. Bray still publish an annual report. The Williamsburg Bray School, opened in 1760 and taught throughout its run by Ann Wager, was re-identified in 2002, dated by dendrochronology to the winter of 1759-60, moved to Colonial Williamsburg's Historic Area in February 2023 and reopened on Juneteenth 2025; it is described as the oldest surviving building in the United States built for the education of Black children.
The quotations above come from four of Bray's own works. "Knowledge is the fairest Ornament of the Soul of Man" opens the address "To the Reader" in An Essay Towards Promoting all Necessary and Useful Knowledge, Both Divine and Human (London: for Robert Clavel, 1697), page 53 in the 1901 reprint. "The two best Things in the World, Religion and Learning" opens the Introduction to Bibliotheca Parochialis (London, 1697), reprint page 191; the sentence continues into a passage about "those Barbarous Indians" that has not been quoted here. The exhortation not to defer religion until sickness or old age is from The Necessity of an Early Religion, preached before the Maryland Assembly on 5 May 1700 and printed at Annapolis by Tho. Reading for Evan Jones, reprint pages 101 to 103. "In LETTERS of GOLD on PILLARS of MARBLE," and the Assembly's declared purpose that Bray is quoting there, are from the first of the Several Circular Letters to the Clergy of Maryland (London: William Downing, 1701), reprint pages 125 to 126. The Memorial's "in order to the Propagation of the true Christian Religion in those Parts" stands in the opening address to the bishops of A Memorial Representing the Present State of Religion, on the Continent of North-America (London: printed by William Downing, for the Author, 1700), reprint pages 156 to 160. All five are printed in Bernard C. Steiner, ed., Rev. Thomas Bray: His Life and Selected Works Relating to Maryland (Baltimore: Maryland Historical Society, 1901), freely available at https://archive.org/details/revthomasbrayhis00brayrich.
Three quotations reach us at one remove and are so marked. The account of the dead clergyman's books, the ten-mile ride, and the count of "at least [a] Hundred Parochial and lending Libraries" all come from the preface to A Brief Account of the Life of the Reverend Mr. John Rawlet (London, 1728, published anonymously), known only as transcribed in Bernard C. Steiner, "Rev. Thomas Bray and His American Libraries," American Historical Review 2:1 (October 1896), pages 61 to 63; the final clause has a dropped word in the transmitted text and the bracketed article is supplied. "I should not think 'em too dear a purchase even at the hazard of my life" is from the unpublished manuscript tract Bibliothecae Americanae Quadripartitae, transcribed in the same article at page 66; the manuscript was reported by Steiner at Sion College Library, whose manuscripts passed to Lambeth Palace Library when Sion College was dissolved in 1996. The article is at https://archive.org/stream/jstor-1833614/1833614_djvu.txt.
For the life, see J. H. Overton's article in the Dictionary of National Biography (1886), at https://en.wikisource.org/wiki/Dictionary_of_National_Biography,_1885-1900/Bray,_Thomas_(1656-1730); Arthur Middleton, "Thomas Bray," Project Canterbury (2003), at https://anglicanhistory.org/essays/middleton/bray.pdf; and H. P. Thompson, Thomas Bray (London: SPCK, 1954). The Bacon Two Sermons curriculum and the Associates' dates are documented in Encyclopedia Virginia, "Associates of Dr. Bray and the Bray Schools," at https://encyclopediavirginia.org/entries/associates-of-dr-bray/. The Codrington figures are set out at https://en.wikipedia.org/wiki/Codrington_Plantations, and USPG's present reckoning at https://uspg.org.uk/codrington-project/. Bray's own papers survive with the archives of the Associates of Dr Bray and of the SPG at the Bodleian Library of Commonwealth and African Studies at Rhodes House, Oxford, with related material at Lambeth Palace Library.
Two institutional matters belong in any honest account. In 1710, within Bray's lifetime, the Society for the Propagation of the Gospel inherited two sugar estates in Barbados under the will of Sir Christopher Codrington, some 763 acres together with the people enslaved on them, about 315 at the time of the 1702 will. The Society owned and worked the plantations with enslaved labour until the Slavery Abolition Act of 1833, and received £8,823 8s 9d in compensation for the 411 people enslaved there at abolition. Enslaved workers were branded on the chest with the word "SOCIETY," a practice discontinued within a decade of the Society's taking ownership; mortality was severe, with contemporary reports putting deaths among those purchased in 1740 at roughly four in ten within three years. No source places Bray at Codrington or attributes any decision there to him, and the bequest came after his active involvement in framing the Society; what is true is that he built the vehicle. The Church of England apologized publicly for its historic involvement in slavery in February 2006, and USPG, the SPG's successor, maintains a Codrington Project today.
The second is the schooling the Associates funded. Their schools taught hundreds of Black children, enslaved and free, to read at a time when literacy for enslaved people was rare and often suppressed. The curriculum was also designed to teach compliance: Thomas Bacon's Two Sermons, requested for the schools in 1762, told enslaved pupils they had "a great advantage over most white people" in having "nothing but your daily labor to look after," and of correction, that "whether you really deserve it or not, it is your Duty, and Almighty GOD requires, that you bear it patiently." Both things are true of the same schools. Wikipedia's claim that Bray himself "preached vigorously against slavery and the oppression of Indians" carries no citation that could be traced, and should not be set against the curriculum as though the two were equally documented.
Almighty and everlasting God, you called your servant Thomas Bray to preach the Gospel to the people of the American Colonies: Raise up in this and every land evangelists and heralds of your kingdom, that your Church may proclaim the unsearchable riches of our Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Readings for a Missionary
Isaiah 49:1–7Psalm 98Romans 10:11–18Luke 5:1–11