This favorable attitude toward the people of color, and the successful work among them, caused the opponents of this policy to speak out boldly against their enlightenment. Some asserted that the Negroes were such stubborn creatures that there could be no such close dealing with them, and that even when converted they became saucier than pious. Others maintained that these bondmen were so ignorant and indocile, so far gone in their wickedness, so confirmed in their habit of evil ways, that it was vain to undertake to teach them such knowledge. Less cruel slaveholders had thought of getting out of the difficulty by the excuse that the instruction of Negroes required more time and labor than masters could well spare from their business. Then there were others who frankly confessed that, being an ignorant and unlearned people themselves, they could not teach others.[1] [Footnote 1: For a summary of this argument see Meade, _Four Sermons of Reverend Bacon_, pp. 81-97; also, _A Letter to an American Planter from his Friend in London_, p. 5.] Seeing that many leading planters had been influenced by those opposed to the enlightenment of Negroes, Bishop Gibson of London issued an appeal in behalf of the bondmen, addressing the clergy and laymen in two letters[1] published in London in 1727. In one he exhorted masters and mistresses of families to encourage and promote the instruction of their Negroes in the Christian faith. In the other epistle he directed the missionaries of the colonies to give to this work whatever assistance they could. Writing to the slaveholders, he took the position that considering the greatness of the profit from the labor of the slaves it might be hoped that all masters, those especially who were possessed of considerable numbers, should be at some expense in providing for the instruction of those poor creatures. He thought that others who did not own so many should share in the expense of maintaining for them a common teacher. [Footnote 1: _An Account of the Endeavors Used by the Society for the Propagation of the Gospel in Foreign Parts_, pp. 16, 21, and 32; and Dalcho, _An Historical Account_, etc., pp. 104 et seq.]