Slavery and the Constitution

The object of these laws and precautions evidently is wholly to exclude, as religious teachers of the slaves, all persons except slaveholders, or those who are fully identified with or subject to them. Only slaveholders and their tools can be "God's messengers" to the souls of the slaves! The moral and religious teaching of the slaves is exclusively vested in that class of men whose interest it is to uphold and strengthen slavery! A slaveholder must have the strongest inducement to make his teaching of such a quality as directly to increase the market value of his hearers; and yet the slaves are receiving from the hallowed lips of their owners the gospel of love and human brotherhood in greater purity and power than ever before!

CHAPTER V.

DIRECT RELIGIOUS INSTRUCTION OF SLAVES

"Hath He not brought you out of a land of darkness and ignorance, where your forefathers knew nothing of him, to a country where you may come to the knowledge of the only true God, and learn a sure way to heaven?" —Right Rev. Bishop Meade's Instruction to Slaves.

"The religious instruction of your people will promote your own interests for time and eternity." —Rev. C. C. Jones's Teaching to Slaveholders ("Rel. Inst." p. 275).

We might safely presume, that religions owners would instruct their slaves in such doctrines as they deemed essential to the salvation of their own souls, and that such instruction would not materially vary from that given elsewhere on the same points. But abundant proof exists. The Right Rev. Levi S. Ives has published "A Catechism to be taught orally to those who cannot read;" New York, 1848. In the preface, he says it was the result of a winter's visit to a large Southern plantation, and was adapted by him, "in a course of actual experiment, to the capacity of colored children, from four to twelve years of age." There are twenty lessons in this little book. He teaches, among other things, about the fall, original sin, the atonement, the trinity, and the sacraments. Elsewhere ("Spirit of Missions," Nov. 1842) he has expressed the conviction, that, if the planters of North Carolina would adopt it, and see to its faithful inculcation, the next generation of blacks in that State, "at a very small expense, would sufficiently understand the truth as it is in Jesus, without knowing a letter of the alphabet."

Dr. Jones's Catechism is really, what it professes to be, a "Catechism of Scripture doctrine, as well as practice," and contains a very much more elaborate exposition than Bishop Ives's book. Altogether, it must be a much more serviceable book to "owners and ministers."

We shall therefore chiefly content ourselves with showing what the slaves are taught it is their duty to do, and to refrain from doing, and what motives to duty are urged upon them.

"As ministers or missionaries to the negroes," says Mr. Jones ("Rel. Inst." p. 270), "in the discharge of our official duty, and in our intercourse with the negroes, we should have nothing to do with their civil condition. We are appointed of God to preach 'the unsearchable riches of Christ' to our perishing fellow-men. We are to meditate upon the duties and responsibilities of our office, and to give ourselves wholly to it." Ib. pp. 193, 194: "We separate entirely their religious and their civil condition, and contend that the one may be attended to without interfering with the other. Our principle is that laid down by the holy and just one, 'Render unto Cæsar the things which are Cæsar's, and unto God the things that are God's.' And Christ and his apostles are our example. Did they deem it proper and consistent with the good order of society to preach the gospel to servants? They did. In discharge of this duty, did they interfere with their civil condition? They did not. They expressed no opinion whatever on the subject, if we except that which appears in one of the Epistles to the Corinthian Church (1st Epist. chap. vii. ver. 19-23). There the Apostle Paul considers a state of freedom preferable to one of servitude, and advises slaves, if they can lawfully obtain their freedom, to do it; but not otherwise. He does not treat the question as one of very great moment, in comparison to the benefits of the gospel. 'Art thou called being a servant, care not for it; but if thou mayest be made free, use it rather; for he that is called in the Lord, being a servant, is the Lord's freeman,' &c. May we not follow in the footsteps of our Saviour and his apostles, and that with perfect safety too? Yea, and without proceeding as far as did the Apostle Paul?(!) We maintain that in judicious religious instruction there will be no necessary interference with their civil condition. The religious teacher must step out of his way for the purpose." The Presbytery of Georgia declares in its memorial, that, if the church will undertake the religious instruction of the slaves, —

"The minds of ministers and members will be drawn off from abstract questions of a civil and a political nature, with which, as Christians engaged in evangelizing the world, we have little to do; and they will be presented with a way whereby they may practically gratify all their benevolent sympathies for the negroes, in the best manner possible. Our attention, as a church, will be turned to the great question before us, and indeed before all other denominations, and which should take precedence of all other questions touching the negroes, Shall this people be saved or lost?"

"The New Testament," says the Rev. Theodore Clapp (Sermon, pp. 25, 26, and these are his present sentiments), "decides in the plainest terms that Christians are bound to acquiesce in and support those laws and regulations concerning slavery which are enacted by the respective civil governments under which they live. The legislature must determine who shall be kept in bondage, and what shall be their condition and privileges. The pulpit must not interfere in this important and delicate matter… Let him (the clergyman) at all times preach unconditional submission to civil laws and institutions."

At the outset, therefore, the religious teachers of the slaves disclaim all desire or intention to interfere with the condition of servitude. Their appropriate and only work, they say, is the saving of souls![F] (#Footnote_F_6) That their brother's soul is brutalized and deadened, in consequence of slavery, is to them no reason why they should interfere with slavery; for slavery is a civil condition, which God, in his mysterious providence, has allowed to exist! But, though it is thus improper to "interfere" with the civil condition of the slaves, that religious teacher (as we shall shortly see) does not "step out of his way," but merely does his duty, who preaches to them that submission to their civil condition, and faithful service for their masters, is demanded of them by God! They cannot interfere to injure the institution of slavery; but very materially to strengthen it falls within their legitimate province! To condemn slavery would be to condemn the providence of God; but in strengthening slavery, they are preaching "the unsearchable riches of Christ" to their perishing fellow-men!

The Right Rev. William Meade, Bishop of the Protestant Episcopal Church for the diocese of Virginia, who has also devoted a great deal of attention to the religious instruction of slaves, a few years since collected and published a volume of sermons and tracts, designed to aid the almoners of Divine Mercy in their work of salvation. The grand motive to duty is thus presented to the slaves, pp. 94, 95 ("Slavery and the Slaveholder's Religion as opposed to Christianity, by Samuel Brooke," p. 29, &c.): —

"Besides, when people die, we know but of two places they have to go to, and that is heaven or hell; so that whoever misses the one must go to the other. Now, heaven is a place of great happiness, which God hath prepared for all that are good; where they shall enjoy rest from their labors, and a blessedness which shall never have an end. And hell is a place of great torment and misery, where all wicked people will be shut up with the devil and other evil spirits, and be punished for ever because they will not serve God. If, therefore, we would have our souls saved by Christ; if we would escape hell and obtain heaven, we must set about doing what he requires of us, that is, to serve God. Your own poor circumstances in this life ought to put you particularly upon this, and taking care of your souls; for you cannot have the pleasures and enjoyments of this life like rich free people, who have estates and money to lay out as they think fit. If others will run the hazard of their souls, they have a chance of getting wealth and power, of heaping up riches, and enjoying all the ease, luxury, and pleasure their hearts should long after. But you can have none of these things; so that, if you sell your souls for the sake of what poor matters you can get in this world, you have made a very foolish bargain indeed. Almighty God hath been pleased to make you slaves here, and to give you nothing but labor and poverty in this world, which you are obliged to submit to, as it is his will that it should be so. And think within yourselves what a terrible thing it would be, after all your labors and sufferings in this life, to be turned into hell in the next life; and, after wearing out your bodies in service here, to go into a far worse slavery when this is over, and your poor souls be delivered over into the possession of the devil, to become his slaves for ever in hell, without any hope of ever getting free from it. If, therefore, you would be God's freemen in heaven, you must strive to be good and serve him here on earth. Your bodies, you know, are not your own: they are at the disposal of those you belong to; but your precious souls are still your own, which nothing can take from you, if it be not your own fault. Consider well, then, that, if you lose your souls by leading idle, wicked lives here, you have got nothing by it in this world, and you have lost your all in the next. For your idleness and wickedness is generally found it, and your bodies suffer for it here; and, what is far worse, if you do not repent and amend, your unhappy souls will suffer for it hereafter."

The Rev. Alexander Glennie, Rector of All-Saints Parish, Waccamaw, S.C. has for several years been in the habit of preaching expressly for slaves. In 1844, he published in Charleston a selection of these sermons, under the title of "Sermons preached on Plantations to Congregations of Negroes." This book[G] (#Footnote_G_7) contains twenty-six sermons; and in twenty-two of them there is either a more or less extended account or a reference to eternal misery in hell as a motive to duty. He thus describes the day of judgment (Serm. 15, Matt. xxv. 31, p. 90): —

"When all people shall be gathered before him, 'he shall separate them one from another, as a shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left.' That, my brethren, will be an awful time, when this separation shall be going on; when the holy angels, at the command of the great Judge, shall be gathering together all the obedient followers of Christ, and be setting them on the right hand side of the judgment-seat, and shall place all the remainder on the left. Remember that each of you must be present; remember that the great Judge can make no mistake; and that you shall be placed on one side or on the other, according as in this world you have believed in and obeyed him or not. How full of joy and thanksgiving will you be, if you shall find yourselves placed on the right hand! but how full of misery and despair, if the left shall be appointed as your portion!"…

"But what shall he say to the wicked on the left hand? To them he shall say, 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.' He will tell them to depart: they did not while here seek him by repentance and faith; they did not obey him; and he will drive them from him. He will call them cursed."

Page 42 (Sermon 7, Rom. vi. 28): "The death, which is the wages of sin, is this everlasting fire, prepared for the devil and his angels. It is a fire which shall last for ever; and the devil and his angels, and all people who will not love and serve God, shall there be punished for ever. The Bible says, 'The smoke of their torment ascendeth up for ever and ever:' the fire is not quenched; it never goes out: 'their worm dieth not:' their punishment is spoken of as a worm, always feeding upon them, but never consuming them: it never can stop."

Mr. Jones orally catechizes[H] (#Footnote_H_8) the slaves in the same manner: —

Page 83: "Q. Are there two places only spoken of in the Bible to which the souls of men go after death? – A. Only two.

Q. Which are they? – A. Heaven and hell.

Pp. 91, 92: Q. After the Judgment is over, into what place do the righteous go? – A. Into heaven.

Q. What kind of a place is heaven? – A. A most glorious and happy place.

· · · · · ·

Q. Shall the righteous in heaven have any more hunger or thirst, or nakedness or heat or cold? Shall they any more have sin or sorrow, or crying or pain or death? – A. No.

Q. Repeat, 'And God shall wipe away all tears from their eyes.' – A. 'And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying; neither shall there be any more pain; for the former things are passed away.'

Q. Will heaven be their everlasting home? – A. Yes.

Q. And shall the righteous grow in knowledge and holiness and happiness for ever and ever? – A. Yes.

Q. To what place should we wish and strive to go, more than to all other places? – A. Heaven.

Pp. 93, 94: Q. Into what place are the wicked to be cast? – A. Into hell.

Q. Repeat, 'The wicked shall be turned.' – A. 'The wicked shall be turned into hell, and all the nations that forget God.'

Q. What kind of a place is hell? – A. A place of dreadful torments.

Q. What does it burn with? – A. Everlasting fire.

Q. Who are cast into hell besides wicked men? – A. The devil and his angels.

Q. What will the torments of hell make the wicked do? – A. Weep and wail, and gnash their teeth.

Q. What did the rich man beg for when he was tormented in the flame? – A. A drop of water to cool his tongue.

Q. Will the wicked have any good thing in hell? the least comfort? the least relief from torment? – A. No.

Q. Will they ever come out of hell? – A. No: never.

Q. Can any go from heaven to hell, or from hell to heaven? – A. No.

Q. What is fixed between heaven and hell? – A. A great gulf.

Q. What is the punishment of the wicked in hell called? – A. Everlasting punishment.

Q. Will this punishment make them better? – A. No.

Q. Repeat, 'It is a fearful thing.' – A. 'It is a fearful thing to fall into the hands of the living God.'

Q. What is God said to be to the wicked? – A. A consuming fire.

Q. What place should we strive to escape from above all others? – A. Hell."

The slaves are taught that they must do what God requires of them, if they would escape never-ending torments in hell. How strict an account of their stewardship does God require at their hands! He, they are taught, has made them slaves, and has given them nothing but labor and poverty for their lot in this life. Will he require much, where he has given little? Bishop Meade continues (Brooke's "Slavery," pp. 30, 31, 32): —

"Having thus shown you the chief duties you owe to your great Master in heaven, I now come to lay before you the duties you owe to your masters and mistresses here upon earth; and for this you have one general rule that you ought always to carry in your minds, and that is, to do all service for them as if you did it for God himself. Poor creatures! you little consider, when you are idle and neglectful of your masters' business, when you steal and waste and hurt any of their substance, when you are saucy and impudent, when you are telling them lies and deceiving them; or when you prove stubborn and sullen, and will not do the work you are set about without stripes and vexation; you do not consider, I say, that what faults you are guilty of towards your masters and mistresses are faults done against God himself, who hath set your masters and mistresses over you in his own stead, and expects that you will do for them just as you would do for him. And, pray, do not think that I want to deceive you, when I tell you that your masters and mistresses are God's overseers; and that, if you are faulty towards them, God himself will punish you severely for it in the next world, unless you repent of it, and strive to make amends by your faithfulness and diligence for the time to come; for God himself hath declared the same.

"Now, from this general rule, – namely, that you are to do all service for your masters and mistresses as if you did it for God himself, – there arise several other rules of duty towards your masters and mistresses, which I shall endeavor to lay out in order before you.

"And, in the first place, you are to be obedient and subject to your masters in all things… And Christian ministers are commanded to 'exhort servants to be obedient unto their own masters, and to please them well in all things, not answering them again, or gain-saying.' You see how strictly God requires this of you, that whatever your masters and mistresses order you to do, you must set about it immediately, and faithfully perform it, without any disputing or grumbling, and take care to please them well in all things. And for your encouragement he tells you, that he will reward you for it in heaven; because, while you are honestly and faithfully doing your master's business here, you are serving your Lord and Master in heaven. You see also that you are not to take any exceptions to the behavior of your masters and mistresses, and that you are to be subject and obedient, not only to such as are good and gentle and mild towards you, but also to such as may be froward, peevish, and hard. For you are not at liberty to choose your own masters; but into whatever hands God hath been pleased to put you, you must do your duty, and God will reward you for it.

"2. You are not to be eye-servants. Now, eye-servants are such as will work hard, and seem mighty diligent, while they think anybody is taking notice of them; but, when their masters' and mistresses' backs are turned, they are idle, and neglect their business. I am afraid there are a great many such eye-servants among you, and that you do not consider how great a sin it is to be so, and how severely God will punish you for it. You may easily deceive your owners, and make them have an opinion of you that you do not deserve, and get the praise of men by it; but remember that you cannot deceive Almighty God, who sees your wickedness and deceit, and will punish you accordingly. For the rule is, that you must obey your masters in all things, and do the work they set you about with fear and trembling, in singleness of heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good-will doing service as to the Lord, and not as to men. If, then, you would but say within yourselves, 'My master hath set me about this work, and his back is turned, so that I may loiter and idle if I please, for he does not see me; but there is my great Master in heaven, whose overseer my other master is,[I] (#Footnote_I_9) and his eyes are always upon me and taking notice of me, and I cannot get anywhere out of his sight, nor be idle without his knowing it; and what will become of me, if I lose his good-will and make him angry with me?' – if, I say, you would once get the way of thinking and saying thus upon all occasions, you then would do what God commands you, and serve your masters with singleness of heart, that is, with honesty and sincerity, and do the work you are set about with fear and trembling, not for fear of your masters and mistresses upon earth, for you may easily cheat them, and make them believe you are doing their business when you do not, but with fear and trembling, lest God your heavenly Master, whom you cannot deceive, should call you to account, and punish you in the next world for your deceitfulness and eye-service in this.