when measures were passed to prohibit the education of slaves, some
masters, always a law unto themselves, continued to teach their
Negroes in defiance of the hostile legislation. Sympathetic persons
were not able to accomplish much because they were usually reformers,
who not only did not own slaves, but dwelt in practically free
settlements far from the plantations on which the bondmen lived.

The Spanish and French missionaries, the first to face this problem,
set an example which influenced the education of the Negroes
throughout America. Some of these early heralds of Catholicism
manifested more interest in the Indians than in the Negroes, and
advocated the enslavement of the Africans rather than that of the Red
Men. But being anxious to see the Negroes enlightened and brought into
the Church, they courageously directed their attention to the teaching
of their slaves, provided for the instruction of the numerous
mixed-breed offspring, and granted freedmen the educational privileges
of the highest classes. Put to shame by this noble example of the
Catholics, the English colonists had to find a way to overcome the
objections of those who, granting that the enlightenment of the slaves
might not lead to servile insurrection, nevertheless feared that their
conversion might work manumission. To meet this exigency the
colonists secured, through legislation by their assemblies and formal
declarations of the Bishop of London, the abrogation of the law that
a Christian could not be held as a slave. Then allowed access to the
bondmen, the missionaries of the Church of England, sent out by the
Society for the Propagation of the Gospel among the Heathen in Foreign
Parts, undertook to educate the slaves for the purpose of extensive
proselyting.

Contemporaneous with these early workers of the Established Church of