upon investigating the causes of the insurrection, however, it was discovered that only one person connected with the institution had taken part in the struggle, the officials of the colony permitted Neau to continue his work and extended him their protection.  After having been of invaluable service to the Negroes of New York this school was closed in 1722 by the death of its founder.  The work of Neau, however, was taken up by Mr. Huddlestone.  Rev. Mr. Wetmore entered the field in 1726.  Later there appeared Rev. Mr. Colgan and Noxon, both of whom did much to promote the cause.  In 1732 came Rev. Mr. Charlton who toiled in this field until 1747 when he was succeeded by Rev. Mr. Auchmutty.  He had the cooeperation of Mr. Hildreth, the assistant of his predecessor.  Much help was obtained from Rev. Mr. Barclay who, at the death of Mr. Vesey in 1764, became the rector of the parish supporting the school.[3]

[Footnote 1:  An Account of the Endeavors Used by the Society for the Propagation of the Gospel in Foreign Parts, pp. 6-12.]

[Footnote 2:  Ibid., p. 9.]

[Footnote 3:  Special Report U.S.  Com. of Ed., 1871, p. 362.]

The results obtained in the English colonies during the early period show that the agitation for the enlightenment of the Negroes spread not only wherever these unfortunates were found, but claimed the attention of the benevolent far away.  Bishop Wilson of Sodor and Man, active in the cause during the first half of the eighteenth century, availed himself of the opportunity to aid those missionaries who were laboring in the colonies for the instruction of the Indians and Negroes.  In 1740 he published a pamphlet written in 1699 on the Principles and Duties of Christianity in their Direct Bearing on the Uplift of the Heathen.  To teach by example he further aided this movement by giving fifty pounds for the education of colored children in Talbot County, Maryland.[1]

[Footnote 1:  Ibid., 1871, p. 364.]

After some opposition this work began to progress somewhat in Virginia.[1] The first school established in that colony was for Indians and Negroes.[2] In the course of time the custom of teaching the latter had legal sanction there.  On binding out a “bastard or pauper child black or white,” churchwardens specifically required that he should be taught “to read, write, and calculate as well as to follow some profitable form of labor."[3] Other Negroes also had an opportunity to learn.  Reports of an increase in the number of colored communicants came from Accomac County where four or five hundred families were instructing their slaves at home, and had their children catechized on Sunday.  Unusual interest in the cause at Lambeth, in the same colony, is attested by an interesting document, setting forth in 1724 a proposition for “Encouraging the Christian Education of Indian, Negro, and Mulatto Children.”  The author declares it to be the duty of masters and mistresses