ho
would hesitate to teach these principles of southern religion should
not be employed to instruct slaves. The bishop was certain that such
a one could not then be found among the preachers of the Methodist
Episcopal Church of South Carolina.[2]

[Footnote 1: _Ibid._, p. 298.]

[Footnote 3: _Ibid._, p. 296.]

Bishop Capers was the leading spirit in the movement instituted in
that commonwealth about 1829 to establish missions to the slaves. So
generally did he arouse the people to the performance of this duty
that they not only allowed preachers access to their Negroes but
requested that missionaries be sent to their plantations. Such
petitions came from C.C. Pinckney, Charles Boring, and Lewis
Morris.[1] Two stations were established in 1829 and two additional
ones in 1833. Thereafter the Church founded one or two others every
year until 1847 when there were seventeen missions conducted by
twenty-five preachers. At the death of Bishop Capers in 1855 the
Methodists of South Carolina had twenty-six such establishments, which
employed thirty-two preachers, ministering to 11,546 communicants
of color. The missionary revenue raised by the local conference had
increased from $300 to $25,000 a year.[2]

[Footnote 1: Wightman, _Life of William Capers_, p. 296.]

[Footnote 2; _African Repository_, vol. xxiv., p. 157.]

The most striking example of this class of workers was the Rev. C.C.
Jones, a minister of the Presbyterian Church. Educated at Princeton
with men actually interested in the cause of the Negroes, and located
in Georgia where he could study the situation as it was, Jones became
not a theorist but a worker. He did not share the discussion of the
question as to how to get rid of slavery. Accepting the institution as
a fact, he endeavored to alleviate the sufferings of the unfortunates
by the spiritual cultivation of their minds. He aimed, too, not to
take into his scheme the solution of the whole problem but to appeal
to a special class of slaves, those of the plantations who were left
in the depths of ignorance as to the benefits of right living. In this
respect he was like two of his contemporaries, Rev. Josiah Law[1] of
Georgia and Bishop Polk of Louisiana.[2] Denouncing the policy of
getting all one could out of the slaves and of giving back as little
as possible, Jones undertook to show how their spiritual improvement
would exterminate their ignorance, vulgarity, idleness, improvidence,
and irreligion; J