[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.]

Equally censorious of these neglectful masters was Reverend Thomas Bacon, the rector of the Parish Church in Talbot County, Maryland.  In 1749 he set forth his protest in four sermons on “the great and indispensable duty of all Christian masters to bring up their slaves in the knowledge and fear of God."[1] Contending that slaves should enjoy rights like those of servants in the household of the patriarchs, Bacon insisted that next to one’s children and brethren by blood, one’s servants, and especially one’s slaves, stood in the nearest relation to him, and that in return for their drudgery the master owed it to his bondmen to have them enlightened.  He believed that the reading and explaining of the Holy Scriptures should be made a stated duty.  In the course of time the place of catechist in each family might be supplied out of the intelligent slaves by choosing such among them as were best taught to instruct the rest.[2] He was of the opinion, too, that were some of the slaves taught to read, were they sent to school for that purpose when young, were they given the New Testament and other good books to be read at night to their fellow-servants, such a course would vastly increase their knowledge of God and direct their minds to a serious thought of futurity.[3]

[Footnote 1:  Meade, Sermons of Thomas Bacon, pp. 31 et seq.]

[Footnote 2:  Meade, Sermons of Thomas Bacon, pp. 116 et seq.]

[Footnote 3:  Ibid., p. 118.]

With almost equal zeal did Bishops Williams and Butler plead the same cause.[1] They deplored the fact that because of their dark skins Negro slaves were treated as a species different from the rest of mankind.  Denouncing the more cruel treatment of slaves as cattle, unfit for mental and moral improvement, these churchmen asserted that the highest property possible to be acquired in servants could not cancel the obligation to take care of the religious instruction of those who “despicable as they are in the eyes of man are nevertheless the creatures of God."[2]

[Footnote 1:  Special Report of the U.S.  Com. of Ed., 1871, p. 363.]

[Footnote 2:  Special Report of the U.S.  Com. of Ed., 1871, p. 363.]

On account of these appeals made during the seventeenth and eighteenth centuries a larger number of slaves of the English colonies were thereafter treated as human beings capable of mental, moral, and spiritual development.  Some masters began to provide for the improvement of these unfortunates, not because they loved them, but because instruction would make them more useful to the community.  A much more effective policy of Negro education was brought forward in 1741 by Bishop Secker.[1] He suggested the employment