w 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 propos