Socially they were less restricted and did not suffer the sharp separation from the Whites that was characteristic of the South. They were not on an equality, that was not to be expected, but they enjoyed considerable freedom among themselves,[1149] and the various religious societies were, at least to a considerable degree, interested in their spiritual welfare. We find, at any rate, no considerable opposition to their advancement as was present in Virginia, even at a much later date.[1150] The Moravians, as before stated, were usually opposed to holding slaves, and where they were held, they were on a basis of religious equality.[1151] The Lutherans were likewise tolerant, but it is to the credit of the Episcopalians that most is due. Negroes were baptized in their church and then instructed in religion by a minister provided for that purpose.[1152] Not only were the established congregations favorable to the aid of the Negro, but many itinerant ministers were desirous of educating him. [Sidenote: Work of Whitefield] There is one outstanding instance of the latter which may serve as an illustration. It is that of Reverend Whitefield, who took up five thousand acres of land on the forks of the Delaware in Pennsylvania, where he hoped to erect a Negro school. The movement was given wide publicity and subscriptions were asked for its support.[1153] In the papers which advertise the beginning of the project, there is found no statement as to the successful outcome of it; the whole scheme seems to have melted away as easily as it had arisen. The scheme of Whitefield, was equalled, and perhaps even excelled, by a much earlier proposal, 1722, which was made anonymously through the columns of the _Mercury_.[1154] The service was to be rendered to the servants of any religious denomination, and without any expense to them whatsoever. It was chiefly desired that the Negroes might be taught to read the Scriptures.[1155] [Sidenote: Missionary work for Negroes not limited to Quakers] If justice were to be done to the various attempts on the part of itinerant ministers and the regularly established churches to aid in bringing enlightenment to the Negroes in Pennsylvania, it would require volumes. Such mention as has been made is for the purpose of pointing out the universality of the missionary spirit, so that it may not be understood that the entire work was carried on under the direction of Friends, to whose activities much more space must necessarily be given in this work. In the pages following it will be attempted to outline as definitely as possible, from the available records, what was actually accomplished by the organization of Friends towards Negro education. QUAKER LEADERS AND THE NEGRO PROBLEM [Sidenote: Slavery’s opponents]