[Footnote 1:  Meade,_Sermons of Rev. Thos.  Bacon_, p. 2; and Goodell, The Southern Platform, pp. 64, 65.]

[Footnote 2:_Ibid_., p. 65.]

Wishing to give his views on the religious instruction of Negroes, the Bishop found in Rev. Thomas Bacon’s sermons that “every argument which was likely to convince and persuade was so forcibly exerted, and that every objection that could possibly be made, so fully answered, and in fine everything that ought to be said so well said, and the same things so happily confirmed ...” that it was deemed “best to refer the reader for the true nature and object of the book to the book itself."[1] Bishop Meade had uppermost in his mind Bacon’s logical arraignment of those who neglected to teach their Negroes the Christian religion.  Looking beyond the narrow circle of his own sect, the bishop invited the attention of all denominations to this subject in which they were “equally concerned.”  He especially besought “the ministers of the gospel to take it into serious consideration as a matter for which they also will have to give an account.  Did not Christ,” said he, “die for these poor creatures as well as for any other, and is it not given in charge of the minister to gather his sheep into the fold?"[2]

[Footnote 1:  Meade, Sermons of Rev. Thos.  Bacon, pp. 31,32, 81, 90, 93, 95, 104, and 105.]

[Footnote 2:  Ibid., p. 104.]

Another worker in this field was Bishop William Capers of the Methodist Episcopal Church of South Carolina.  A southerner to the manner born, he did not share the zeal of the antislavery men who would educate Negroes as a preparation for manumission.[1] Regarding the subject of abolition as one belonging to the State and entirely inappropriate to the Church, he denounced the principles of the religious abolitionists as originating in false philosophy.  Capers endeavored to prove that the relation of slave and master is authorized by the Holy Scriptures.  He was of the opinion, however, that certain abuses which might ensue, were immoralities to be prevented or punished by all proper means, both by the Church discipline and the civil law.[2] Believing that the neglect of the spiritual needs of the slaves was a reflection on the slaveholders, he set out early in the thirties to stir up South Carolina to the duty of removing this stigma.

[Footnote 1:  Wightman, Life of William Capers, p. 295.]

[Footnote 2:  Wightman, Life of William Capers, p. 296.]

His plan of enlightening the blacks did not include literary instruction.  His aim was to adapt the teaching of Christian truth to the condition of persons having a “humble intellect and a limited range of knowledge by means of constant and patient reiteration."[1] The old Negroes were to look to preachers for the exposition of these principles while the children were to be turned over to catechists who would avail themselves of the opportunity of imparting these fundamentals