The Church and Slavery
AFTER THE ALARM caused by Nat Turner's insurrection had subsided, the slaveholders came to the conclusion that it would be well to give the slaves enough of religious instruction to keep them from murdering their masters. The Episcopal clergyman offered to hold a separate service on Sundays for their benefit. His colored members were very few, and also very respectable'a fact which I presume had some weight with him. The difficulty was to decide on a suitable place for them to worship. The Methodist and Baptist churches admitted them in the afternoon; but their carpets and cushions were not so costly as those at the Episcopal church. It was at last decided that they should meet at the house of a free colored man, who was a member.
I was invited to attend, because I could read. Sunday evening came, and, trusting to the cover of night, I ventured out. I rarely ventured out by daylight, for I always went with fear, expecting at every turn to encounter Dr. Flint, who was sure to turn me back, or order me to his office to inquire where I got my bonnet, or some other article of dress. When the Rev. Mr. Pike came, there were some twenty persons present. The reverend gentleman knelt in prayer, then seated himself, and requested all present, who could read, to open their books, while he gave out the portions he wished them to repeat or respond to.
His text was, “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.”
Pious Mr. Pike brushed up his hair till it stood upright, and, in deep, solemn tones, began: “Hearken, ye servants! Give strict heed unto my words. You are rebellious sinners. Your hearts are filled with all manner of evil. 'Tis the devil who tempts you. God is angry with you, and will surely punish you, if you don't forsake your wicked ways. You that live in town are eyeservants behind your master's back. Instead of serving your masters faithfully, which is pleasing in the sight of your heavenly Master, you are idle, and shirk your work. God sees you. You tell lies. God hears you. Instead of being engaged in worshipping him, you are hidden away somewhere, feasting on your master's substance; tossing coffee-grounds with some wicked fortune-teller, or cutting cards with another old hag. Your masters may not find you out, but God sees you, and will punish you. O, the depravity of your hearts! When your master's work is done, are you quietly together, thinking of the goodness of God to such sinful creatures? No; you are quarrelling, and tying up little bags of roots to bury under the doorsteps to poison each other with. God sees you. You men steal away to every grog shop to sell your master's corn, that you may buy rum to drink. God sees you. You sneak into the back streets, or among the bushes, to pitch coppers. Although your masters may not find you out, God sees you; and he will punish you. You must forsake your sinful ways, and be faithful servants. Obey your old master and your young master'your old mistress and your young mistress. If you disobey your earthly master, you offend your heavenly Master. You must obey God's commandments. When you go from here, don't stop at the corners of the streets to talk, but go directly home, and let your master and mistress see that you have come.”
The benediction was pronounced. We went home, highly amused at brother Pike's gospel teaching, and we determined to hear him again. I went the next Sabbath evening, and heard pretty much a repetition of the last discourse. At the close of the meeting, Mr. Pike informed us that he found it very inconvenient to meet at the friend's house, and he should be glad to see us, every Sunday evening, at his own kitchen.
I went home with the feeling that I had heard the Reverend Mr. Pike for the last time. Some of his members repaired to his house, and found that the kitchen sported two tallow candles; the first time, I am sure, since its present occupant owned it, for the servants never had any thing but pine knots. It was so long before the reverend gentleman descended from his comfortable parlor that the slaves left, and went to enjoy a Methodist shout. They never seem so happy as when shouting and singing at religious meetings. Many of them are sincere, and nearer to the gate of heaven than sanctimonious Mr. Pike, and other long-faced Christians, who see wounded Samaritans, and pass by on the other side.
The slaves generally compose their own songs and hymns; and they do not trouble their heads much about the measure. They often sing the following verses:
I well remember one occasion when I attended a Methodist class meeting. I went with a burdened spirit, and happened to sit next a poor, bereaved mother, whose heart was still heavier than mine. The class leader was the town constable'a man who bought and sold slaves, who whipped his brethren and sisters of the church at the public whipping post, in jail or out of jail. He was ready to perform that Christian office any where for fifty cents. This white-faced, black-hearted brother came near us, and said to the stricken woman, “Sister, can't you tell us how the Lord deals with your soul? Do you love him as you did formerly?”
She rose to her feet, and said, in piteous tones, “My Lord and Master, help me! My load is more than I can bear. God has hid himself from me, and I am left in darkness and misery.” Then, striking her breast, she continued, “I can't tell you what is in here! They've got all my children. Last week they took the last one. God only knows where they've sold her. They let me have her sixteen years, and then'O! O! Pray for her brothers and sisters! I've
got nothing to live for now. God make my time short!”
She sat down, quivering in every limb. I saw that constable class leader become crimson in the face with suppressed laughter, while he held up his handkerchief, that those who were weeping for the poor woman's calamity might not see his merriment. Then, with assumed gravity, he said to the bereaved mother, “Sister, pray to the Lord that every dispensation of his divine will may be sanctified to the good of your poor needy soul!”
The congregation struck up a hymn, and sung as though they were as free as the birds that warbled round us,—
Precious are such moments to the poor slaves. If you were to hear them at such times, you might think they were happy. But can that hour of singing and shouting sustain them through the dreary week, toiling without wages, under constant dread of the lash?
The Episcopal clergyman, who, ever since my earliest recollection, had been a sort of god among the slaveholders, concluded, as his family was large, that he must go where money was more abundant. A very different clergyman took his place. The change was very agreeable to the colored people, who said, “God has sent us a good man this time.” They loved him, and their children followed him for a smile or a kind word. Even the slaveholders felt his influence. He brought to the rectory five slaves. His wife taught them to read and write, and to be useful to her and themselves. As soon as he was settled, he turned his attention to the needy slaves around him. He urged upon his parishioners the duty of having a meeting expressly for them every Sunday, with a sermon adapted to their comprehension. After much argument and importunity, it was finally agreed that they might occupy the gallery of the church on Sunday evenings. Many colored people, hitherto unaccustomed to attend church, now gladly went to hear the gospel preached. The sermons were simple, and they understood them. Moreover, it was the first time they had ever been addressed as human beings. It was not long before his white parishioners began to be dissatisfied. He was accused of preaching better sermons to the negroes than he did to them. He honestly confessed that he bestowed more pains upon those sermons than upon any others; for the slaves were reared in such ignorance that it was a difficult task to adapt himself to their comprehension. Dissensions arose in the parish. Some wanted he should preach to them in the evening, and to the slaves in the afternoon. In the midst of these disputings his wife died, after a very short illness. Her slaves gathered round her dying bed in great sorrow. She said, “I have tried to do you good and promote your happiness; and if I have failed, it has not been for want of interest in your welfare. Do not weep for me; but prepare for the new duties that lie before you. I leave you all free. May we meet in a better world.” Her liberated slaves were sent away, with funds to establish them comfortably. The colored people will long bless the memory of that truly Christian woman. Soon after her death her husband preached his farewell sermon, and many tears were shed at his departure.
Several years after, he passed through our town and preached to his former congregation. In his afternoon sermon he addressed the colored people. “My friends,” said he, “it affords me great happiness to have an opportunity of speaking to you again. For two years I have been striving to do something for the colored people of my own parish; but nothing is yet accomplished. I have not even preached a sermon to them. Try to live according to the word of God, my friends. Your skin is darker than mine; but God judges men by their hearts, not by the color of their skins.” This was strange doctrine from a southern pulpit. It was very offensive to slaveholders. They said he and his wife had made fools of their slaves, and that he preached like a fool to the negroes.
I knew an old black man, whose piety and childlike trust in God were beautiful to witness. At fifty-three years old he joined the Baptist church. He had a most earnest desire to learn to read. He thought he should know how to serve God better if he could only read the Bible. He came to me, and begged me to teach him. He said he could not pay me, for he had no money; but he would bring me nice fruit when the season for it came. I asked him if he didn't know it was contrary to law; and that slaves were whipped and imprisoned for teaching each other to read. This brought the tears into his eyes. “Don't be troubled, uncle Fred,” said I. “I have no thoughts of refusing to teach you. I only told you of the law, that you might know the danger, and be on your guard.” He thought he could plan to come three times a week without its being suspected. I selected a quiet nook, where no intruder was likely to penetrate, and there I taught him his A, B, C. Considering his age, his progress was astonishing. As soon as he could spell in two syllables he wanted to spell out words in the Bible. The happy smile that illuminated his face put joy into my heart. After spelling out a few words, he paused, and said, “Honey, it 'pears when I can read dis good book I shall be nearer to God. White man is got all de sense. He can larn easy. It ain't easy for ole black man like me. I only wants to read dis book, dat I may know how to live; den I hab no fear 'bout dying.”
I tried to encourage him by speaking of the rapid progress he had made.
“Hab patience, child,” he replied. “I larns slow.”
I had no need of patience. His gratitude, and the happiness imparted, were more than a recompense for all my trouble.
At the end of six months he had read through the New Testament, and could find any text in it. One day, when he had recited unusually well, I said, “Uncle Fred, how do you manage to get your lessons so well?”
“Lord bress you, chile,” he replied. “You nebber gibs me a lesson dat I don't pray to God to help me to understan' what I spells and what I reads. And he does help me, chile. Bress his holy name!”
There are thousands, who, like good uncle Fred, are thirsting for the water of life; but the law forbids it, and the churches withhold it. They send the Bible to heathen abroad, and neglect the heathen at home. I am glad that missionaries go out to the dark corners of the earth; but I ask them not to overlook the dark corners at home. Talk to American slaveholders as you talk to savages in Africa. Tell them it was wrong to traffic in men. Tell them it is sinful to sell their own children, and atrocious to violate their own daughters. Tell them that all men are brethren, and that man has no right to shut out the light of knowledge from his brother. Tell them they are answerable to God for sealing up the Fountain of Life from souls that are thirsting for it.
There are men who would gladly undertake such missionary work as this; but, alas! their number is small. They are hated by the south, and would be driven from its soil, or dragged to prison to die, as others have been before them. The field is ripe for the harvest, and awaits the reapers. Perhaps the great grandchildren of uncle Fred may have freely imparted to them the divine treasures, which he sought by stealth, at the risk of the prison and the scourge.
Are doctors of divinity blind, or are they hypocrites? I suppose some are the one, and some the other; but I think if they felt the interest in the poor and the lowly, that they ought to feel, they would not be so easily blinded. A clergyman who goes to the south, for the first time, has usually some feeling, however vague, that slavery is wrong. The slaveholder suspects this, and plays his game accordingly. He makes himself as agreeable as possible; talks on theology, and other kindred topics. The reverend gentleman is asked to invoke a blessing on a table loaded with luxuries. After dinner he walks round the premises, and sees the beautiful groves and flowering vines, and the comfortable huts of favored household slaves. The southerner invites him to talk with those slaves. He asks them if they want to be free, and they say, “O, no, massa.” This is sufficient to satisfy him. He comes home to publish a “South Side View of Slavery,” and to complain of the exaggerations of abolitionists. He assures people that he has been to the south, and seen slavery for himself; that it is a beautiful “patriarchal institution”; that the slaves don't want their freedom; that they have hallelujah meetings and other religious privileges.
What does he know of the half-starved wretches toiling from dawn till dark on the plantations? of mothers shrieking for their children, torn from their arms by slave traders? of young girls dragged down into moral filth? of pools of blood around the whipping post? of hounds trained to tear human flesh? of men screwed into cotton gins to die? The slaveholder showed him none of these things, and the slaves dared not tell of them if he had asked them.
There is a great difference between Christianity and religion at the south. If a man goes to the communion table, and pays money into the treasury of the church, no matter if it be the price of blood, he is called religious. If a pastor has offspring by a woman not his wife, the church dismiss him, if she is a white woman; but if she is colored, it does not hinder his continuing to be their good shepherd.
When I was told that Dr. Flint had joined the Episcopal church, I was much surprised. I supposed that religion had a purifying effect on the character of men; but the worst persecutions I endured from him were after he was a communicant. The conversation of the doctor, the day after he had been confirmed, certainly gave me no indication that he had “renounced the devil and all his works.” In answer to some of his usual talk, I reminded him that he had just joined the church. “Yes, Linda,” said he. “It was proper for me to do so. I am getting in years, and my position in society requires it, and it puts an end to all the damned slang. You would do well to join the church, too, Linda.”
“There are sinners enough in it already,” rejoined I. “If I could be allowed to live like a Christian, I should be glad.”
“You can do what I require; and if you are faithful to me, you will be as virtuous as my wife,” he replied.
I answered that the Bible didn't say so.
His voice became hoarse with rage. “How dare you preach to me about your infernal Bible!” he exclaimed. “What right have you, who are my negro, to talk to me about what you would like and what you wouldn't like? I am your master, and you shall obey me.”
No wonder the slaves sing,—
Old Satan is one busy ole man;
He rolls dem blocks all in my way;
But Jesus is my bosom friend;
He rolls dem blocks away.
If I had died when I was young,
Den how my stam'ring tongue would have sung;
But I am ole, and now I stand
A narrow chance for to tread dat heavenly land.
Ole Satan thought he had a mighty aim;
He missed my soul, and caught my sins.
Cry Amen, cry Amen, cry Amen to God!
He took my sins upon his back;
Went muttering and grumbling down to hell.
Cry Amen, cry Amen, cry Amen to God!
Ole Satan's church is here below.
Up to God's free church I hope to go.
Cry Amen, cry Amen, cry Amen to God!
“Ole Satan's church is here below;
Up to God's free church I hope to go.”
— Owl Eyes Editors
This is a reference to the book “A South Side View of Slavery” by Nehemiah Adams, published in 1854. This book follows a northerner’s three-month visit to the South and his encounters with slavery. The book concludes that most slaves are content to live and work as slaves and that, as a whole, slavery is a harmless institution. This conclusion is false. Jacobs explains that slaveholders knew that people from the North questioned the legitimacy of slavery but when questioned they were able to cover up the injustices.
— Owl Eyes Editors
The noun “theology” refers to the study of all things divine. In this context theology was used to further reinforce the idea that religion justifies slavery.
— Owl Eyes Editors
A “Methodist shout” refers to the church service at Methodist churches. These services were lively and active, with attendees shouting out responses to the preacher. This service offers a direct opposition to the image of the Catholic service in which silent attendees received a message from the preacher.
— Owl Eyes Editors
The phrase “to pitch coppers” refers to a gambling game played with pennies. Here it is referenced to show that many slaves had gambling habits that led them to shirk the duties given by their masters.
— Owl Eyes Editors
The noun “grog” refers to an alcoholic drink consisting of rum and water. Here it is used to imply that slave men were all alcoholics who sold their masters’ goods in order to buy something to drink.
— Owl Eyes Editors
This is a quotation from the New Testament, specifically from the Letter to the Ephesians 6:5. When used in this context, this quotation gives the preacher a moral rationale for slavery. The preacher interprets this quotation to imply that slaves are inherently sinners, and that they must continue to work in order to redeem themselves in the eyes of God. Southern slaveholders interpreted the bible in this way to justify the continued existence of slavery.