other means of
information.[3] Slavery, therefore, must be abolished because it
infringes upon the natural right of men to be enlightened.

[Footnote 1: _The American Museum_, vol. iv., pp. 415 and 511.]

[Footnote 2: McLeod, _Negro Slavery_, p. 16.]

[Footnote 3: Rice, Speech in the Constitutional Convention of
Kentucky, p. 5.]

During this period religion as a factor in the educational progress of
the Negroes was not eliminated. In fact, representative churchmen of
the various sects still took the lead in advocating the enlightenment
of the colored people. These protagonists, however, ceased to claim
this boon merely as a divine right and demanded it as a social
privilege. Some of the clergy then interested had not at first
seriously objected to the enslavement of the African race, believing
that the lot of these people would not be worse in this country where
they might have an opportunity for enlightenment. But when this result
failed to follow, and when the slavery of the Africans' bodies turned
out to be the slavery of their minds, the philanthropic and religious
proclaimed also the doctrine of enlightenment as a right of man.
Desiring to see Negroes enjoy this privilege, Jonathan Boucher,[1] one
of the most influential of the colonial clergymen, urged his hearers
at the celebration of the Peace of 1763 to improve and emancipate
their slaves that they might "participate in the general joy."
With the hope of inducing men to discharge the same duty, Bishop
Warburton[2] boldly asserted a few years later that slaves are
"rational creatures endowed with all our qualities except that of
color, and our brethren both by nature and grace." John Woolman,[3] a
Quaker minister, influenced by the philosophy of John Locke, began to
preach that liberty is the right of all men, and that slaves, being
the fellow-creatures of their masters, had a natural right to be
elevated.

[Footnote 1: Jonathan Boucher was a rector of the Established Church
in Maryland. Though not a promoter of the movement for the political
rights of the colonists, Boucher was, however, so moved by the spirit
of uplift of the downtrodden that he takes front rank among those who,
in emphasizing the rights of servants, caused a decided change in the
attitude of white men toward the improvement of Negroes. Boucher was
not an immediate abolitionist. He abhorred slavery, however, to the
extent that he asserted that if ever the colonies would be improved to