The just limitation of slavery: in the laws of God, compared with the unbounded claims of the African traders and British American slaveholders. By Granville Sharp. With a copious appendix: ...

APPENDIX (N^o. 1.)

An ESSAY on SLAVERY, Proving from SCRIPTURE its Inconsistency with HUMANITY and RELIGION; By GRANVILLE SHARP.

"With an introductory PREFACE," (by a Gentleman of the Law, in West Jersey) "containing the Sen∣timents of the Monthly Reviewers on a Tract, by the Rev. T. Thompson, in Favour of the Slave Trade."

The Lord also will be a Refuge for the Oppressed— a Refuge in Time of Trouble, Psalm. ix. 9.

BURLINGTON: WEST JERSEY, Printed, M.DCC.LXXIII.

LONDON: reprinted, 1776.

Preface by the American Editor.

THE following Essay, though wrote, as the Author signifies, in haste, is thought to have such merit as to deserve a publication.—The copy was sent to one of the Writer's particular friends, whether for his own peculiar sa∣tisfaction, or the press, is uncertain; but as the subject is Liberty, so it is expected the Freedom which is here taken, cannot justly give him offence, or be unaccepta∣ble to the public.

IT was designed to confute a piece wrote by Thomas Thompson, M. A. some time fellow of C. C. C. entitled,

The Afri∣can trade for Negro Slaves shewn to be consistent with principles of humanity, and with the laws of revealed religion.

'Printed at Canterbury.'

IN order to shew that the Essay Writer has not misrepresented the text, nor is single in his observations upon it, the sen∣timents of the Monthly Reviewers on that pamphlet in May, 1772, are here insert∣ed.

"We must acknowledge," say they,

that the branch of trade here under considera∣tion,

is a species of traffic which we have never been able to reconcile with the dic∣tates of humanity, and much less with those of religion. The principal argu∣ment in its behalf seems to be, the neces∣sity of such a rescource, in order to carry on the works in our plantations, which, we are told, it is otherwise impossible to perform. But this, though the urgency of the case may be very great, is not by any means sufficient to justify the prac∣tice. There is a farther consideration which has a plausible appearance, and may be thought to carry some weight; it is, that the merchant only purchases those who were slaves before, and possi∣bly may, rather than otherwise, render their lituation more tolerable. But it is well known, that the lot of our Slaves, when most favourably considered, is very hard and miserable; besides which, such a trade is taking the advantage of the ig∣norance and brutality of unenlightened na∣tions, who are encouraged to war with each other for this very purpose, and, it is to be feared, are sometimes tempted to seize those of their own tribes or families that they may obtain the hoped for ad∣vantage: and it is owned, with regard to our merchants, that, upon occasion, they observe the like practices, which are

thought to be allowable, because they are done by way of reprisal for theft or damage committed by the natives. We were pleased, however, to meet with a pamphlet on the other side of the ques∣tion; and we entered upon its perusal with the hopes of finding somewhat ad∣vanced which might afford us satisfaction on this difficult point. The writer ap∣pears to be a sensible man, and capable of discussing the argument; but the li∣mits to which he is confined, rendered his performance rather superficial. The plea he produces from the Jewish law is not, in our view of the matter, at all conclusive. The people of Israel were under a theocracy, in which the Supreme Being was in a peculiar sense their King, and might therefore issue forth some or∣ders for them, which it would not be warrantable for another people, who were in different circumstances, to observe. Such, for instance, was the command given concerning the extirpation of the Canaanites, whom, the sovereign Arbiter of life and death might, if he had pleased, have destroyed by plague or famine, or other of those means which we term na∣tural causes, and by which a wise Provi∣dence fulfils its own purposes. But it would be unreasonable to infer from the

manner in which the Israelites dealt with the people of Canaan, that any other na∣tions have a right to pursue the same me∣thod. Neither can we imagine that St. Paul's exhortation to servants or slaves, upon their conversion, to continue in the state in which christianity found them, affords any argument favourable to the practice here pleaded for. It is no more than saying, that Christianity did not particularly enter into the regulations of civil society at that time; that it taught persons to be contented and diligent in their stations: but certainly it did not forbid them, in a proper and lawful way, if it was in their power, to render their circumstances more comfortable. Upon the whole, we must own, that this little treatise is not convincing to us, though, as different persons are differently affected by the same considerations, it may prove more satisfactory to others.

'IN another place they observe,'

since we are all brethren, and God has given to all men a natural right to Liberty, we al∣low of no Slavery among us, unless a per∣son forfeits his freedom by his crimes.

THAT Slavery is not consistent with the English constitution, nor admissable in Great Britain, appears evidently by the late solemn determination, in the court of

King's Bench at Westminster, in the case of James Somerset, the Negro; and why it should be revived and continued in the colonies, peopled by the descendents of Britain, and blessed with sentiments as truly noble and free as any of their fellow subjects in the mother country, is not easi∣ly conceived, nor can the distinction be well founded.

'IF

natural rights, such as life and Li∣berty, receive no additional strength from municipal laws, nor any human legistature has power to abridge or destroy them, un∣less the owner commits some act that a∣mounts to a forfeiture;

a 1.1 'If

the natural Liberty of mankind consists proper∣ly in a power of acting as one thinks fit, without any restraint or controul unless by the law of nature; being a right inhe∣rent in us by birth, and one of the Gifts of God to man at his creation, when he en∣dued him with the faculty of free will:

b 1.2

If an act of Parliament is controulable by the laws of God and nature; c 1.3 and in its consequences may be rendered void for absurdity, or a manifest contradiction to common reason:

d 1.4 If

Christianity is a part of the law of England;

e 1.5 and

'Christ expressly commands,

Whatsoever ye would that men should do to you, do ye even so to them,

at the same time declaring,

for this is the law and the law and the prophets,

a 1.6

And if our forefathers, who emigrated from Eng∣land hither, brought with them all the rights, liberties, and privileges of the British constitution (which hath of late years been often asserted and repeatedly contended for by Americans) why is it that the poor sooty African meets with so different a measure of justice in England and America, as to be adjudged free in the one, and in the other held in the most abject Slavery?

WE are expressly restrained from mak∣ing laws, "repugnant to," and directed to fashion them, as nearly as may be, agreeable to, the laws of England. Hence, and because of its total inconsis∣tency with the principles of the constitu∣tion, neither in England or any of the Colonies, is there one law directly in fa∣vour of, or enacting Slavery, but by a kind of side-wind, admitting its existence, (though only founded on a barbarous custom, originated by foreigners) attempt its regulation. How far the point liti∣gated in James Somerset's case, would

bear a sober candid discussion before an impartial judicature in the Colonies, I cannot determine; but, for the credit of my country, should hope it would meet with a like decision, that it might appear and be known, that Liberty in America, is not a partial privilege, but extends to every individual in it.

'I MIGHT here, in the language of the famous JAMES OTIS, Esq ask,

Is it possible for a man to have a natural right to make a Slave of himself or his posteri∣ty? What man is or ever was born free, if every man is not? Can a father super∣sede the laws of nature? Is not every man born as free by nature as his father? a 1.7 There can be no prescription old enough to supersede the law of nature, and the grant of God Almighty, who has given to every man a natural right to be free. b 1.8 The Colonists are by the law of na∣ture free born, as indeed all men are, white or black. No better reason can be given for the enslaving those of any co∣lour, than such as Baron Montesquieu has humourously assigned, as the foundation of that cruel Slavery exercised over the poor Ethiopeans; which threatens one day to reduce both Europe and America

to the ignorance and barbarity of the darkest ages. Does it follow that it is right to enslave a man because he is black? Will short curled hair like wool, instead of christians hair, as it is called by those whose hearts are hard as the nether mill∣stone, help the argument? Can any lo∣gical inference in favour of Slavery, be drawn from a flat nose‖ a long or a short face? Nothing better can be said in fa∣vour of a trade that is the most shocking violation of the laws of nature; has a direct tendency to diminish every idea of the inestimable value of Liberty, and makes every dealer in it a tyrant, from the director of an African company, to the petty chapman in needles and pins, on the unhappy coast.

a 1.9

To Those who think Slavery founded in Scripture, a careful and attentive perusal of the Sacred Writings would contribute more than any thing to eradicate the er∣ror, they will not find even the name of Slave once mentioned therein, and applied to a servitude to be continued from parent to child in perpetuity, with approbation. —The term used on the occasion in the sacred text is Servant; and, upon a fair construction of those writings, there is no necessity, nor can the service, consistent

with the whole tenor of the Scripture, be extended further than the generation spo∣ken of; it was never intended to include the posterity.

THF mistaken proverb which prevailed in that early age,

The fathers had ea∣ten four grapes, and the childrens teeth were set on edge,

was rectified by the prophets Jeremiah and Ezekiel, who de∣clared to the people, that

they should not have occasion to use that proverb any more;—Behold all souls are mine, as the soul of the father, so the soul of the son, the soul that sinneth it shall die;—the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son;—the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

a 1.10

And the apostle Peter assures us, after the ascension of our Saviour, that God is no respecter of persons, but in every nation he that feareth him is ac∣cepted of him.

b 1.11

It is also remark∣able, that at that time, an Ethiopian, a man of great authority, c 1.12 was ad∣mitted to the freedom of a Christian, whatever we may think of the colour now, as being unworthy of it.

But admitting Slavery to be established by Scripture, the command of the Sove∣reign Ruler of the universe, whose eye takes in all things, and who, for good reasons, beyond our comprehension, might justly create a perpetual Slavery to effect his own purposes, against the enemies of his chosen people in that day, cannot be pleaded now against any people on earth; it is not even pretended to in justification of Negro Slavery, nor can the sons of Ethiopia, with any degree of clearness, be proved to have descended from any of those nations who so came under the Di∣vine displeasure as to be brought into ser∣vitude; if they are, and those denuncia∣tions given in the Old Testament were perpetual, and continue in force, must we not look upon it meritorious to execute them fully upon all the offspring of that unhappy people upon whom they fell, without giving quarter to any?

MANY who admit the indefensibility of Slavery, considering the subject rather too superficially, declare it would be im∣politic to emancipate those we are possessed of; and say, they generally behave ill when set at liberty. I believe very few of the advocates for freedom think that all ought to be manumitted, nay, think it would be unjust to turn out those who

have spent their prime of life, and now require a support; but many are in a fit capacity to do for themselves and the public; as to these let every master or mistress do their duty, and leave conse∣quences to the Disposer of events, who, I believe, will always bless our actions in proportion to the purity of their spring. But many instances might be given of Negroes and Mulatoes, once in Slavery, who, after they have obtained their li∣berty, (and sometimes even in a state of bondage) have given striking proofs of their integrity, ingenuity, industry, ten∣derness and nobility of mind; of which, if the limits of this little Piece permit∣ed, I could mention many examples; and why instances of this kind are not more fre∣quent, we may very naturally impute to the smallness of the number tried with freedom, and the servility and meanness of their education whilst in Slavery. Let us never forget, that an equal if not a grea∣ter proportion of our own colour behave worse with all the advantages of birth, education and circumstances; and we shall blush to oppose an equitable emanci∣pation, by this or the like arguments.

LIBERTY, the most manly and exalt∣ing of the gifts of Heaven, consists in a free and generous exercise of all the hu∣man

man faculties as far as they are compati∣ble with the good of society to which we belong; and the most delicious part of the enjoyment of the inestimable blessing lies in a consciousness that we are free. This happy persuasion, when it meets with a noble nature, raises the soul, and rectifies the heart; it gives dignity to the countenance and animates every word and gesture; it elevates the mind above the little arts of deceit, makes it benevolent, open, ingenuous and just, and adds a new relish to every better sentiment of huma∣nity.

a 1.13 On the contrary,

Man is bereaved of half his virtues that day when he is cast into bondage.

b 1.14

THE end of the christian dispensation, with which we are at present favoured, ap∣pears in our Saviours words,

The spi∣rit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the bro∣ken hearted; to preach deliverance to the captives; and recovery of sight to the blind; to set at liberty them that are bruised; to preach the acceptable year of the Lord.

c 1.15

THE Editor is united in opinion with the author of the Essay, that slavery is contra∣ry to the laws of reason, and the principles

of revealed religion; and believes it alike inimical and impolitick in every state and country;

for as

righteousness exalteth a nation, so sin is a reproach to any people.

a 1.16 Hence whatever violates the purity of equal justice, and the harmony of true li∣berty, in time debases the mind, and ulti∣mately draws down the displeasure of that Almighty Being,

who

is of purer eyes than to behold evil, and cannot look on ini∣quity.

b 1.17

Yet he is far from censuring those who are not under the same convic∣tions, and hopes to be understood with cha∣rity and tenderness to all. Every one does not see alike the same propositions, who may be equally friends to truth, as our education and opportunities of knowledge are various as our faces. He will candidly confess to any one who shall kindly point it out: any error which in this inquiry hath fell from his pen. There can be but one beatific point of rectitude, but many paths leading to it, in which persons differing in modes and non-essentials, may walk with freedom to their own opinions; we may much more innocently be under a mistake, than continue in it after a hint given, which occasions our adverting thereto; for it seems a duty to investigate the way of

truth and justice with our utmost ability.

A much more extensive and perfect view of the subject under consideration, has of late prevailed than formerly; and he be∣lieves nothing is wanting but an impartial disinterested attention to make still greater advances. Thus, by a gradual progression, he hopes the name of Slavery will be eradi∣cated by the general voice of mankind in this land of Liberty.

THE mode of manumitting negroes in New-Jersey is such as appears terrific, and amounts almost to a prohibition, because of its incumbering consequences, which few prudent people chuse to leave their fa∣milies liable to. It is much easier in se∣veral other colonies. In Pennsylvania a recognizance entered into in THIRTY POUNDS to indemnify the township, is a compleat discharge. In Mariland; where Negroes are so numerous, I am informed, the master or mistress may at pleasure give Liberty to their slaves without the least obligation, and be clear of any future burden. Both these are exceptionable, and may be improved. Proper distinctions are necessary; for as the freedom of all gratis might be unjust, not only to the publick but the Slave: so any clog upon the owner who gives up his right at an age when he cannot have received much or any advantage from the labour of the

individual, would be unreasonable. The wisdom of a legislature earnestly disposed to do good, will I hope be directed to sur∣mount every little difficulty in pointing out a scheme more equal and perfect, by steering a middle course; and proper care being kindly taken to assist and provide for the usefulness of those deserving objects of benevolence, the approbation of Divine Providence will I doubt not, attend such laudable endeavours, and crown them with success.—That the legislative body of each province in America may give due atten∣tion to this important engaging subject, and be blessed to frame and establish a plan worthy of the united jurisprudence, wisdom, and benevolence of the Guardians of Liberty, is the sincere wish of

THE EDITOR.

AN ESSAY on SLAVERY, Proving from Scripture its inconsisten∣cy, with Humanity and Religion,

By GRANVILLE SHARP.

A REVEREND author, Mr. Tho∣mas Thompson, M. A. has late∣ly attempted to prove

that the Afri∣can trade for Negroe Slaves is con∣sistent with the principles of humanity and revealed religion.

FROM Leviticus xxv. 39 to 46, he draws his principle conclusion, viz.

that the buying and selling of Slaves is not con∣trary to the law of nature, for (says

he) the Jewish constitutions were strictly therewith consistent in all points: and these are in certain cases the rule by which is determined by learned lawyers and casuists, what is, or is not, contrary to nature.

I have not leisure to follow this author me∣thodically, but will, nevertheless, ex∣amine his ground in a general way, in order to prevent any ill use that may be made of it against the important question now depending before the judges. a 1.18

THE reverend Mr. Thompson's pre∣mises are not true, for the Jewish con∣stitutions were not "strictly consistent" with the law of nature in all points, as he supposes, and consequently his prin∣cipal conclusion thereupon is erroneous. Many things were formerly tolerated among the Israelites, merely through

the mercy and forbearance of God, in consideration of their extreme frailty and inability, at that time, to bear a more perfect system of law. Other laws there are in the five books (besides the ceremonial laws now abrogated) which are merely municipal, being adapted to the peculiar polity of the Israelitish com∣monwealth, on account of its situation in the midst of the most barbarous na∣tions, whom the Hebrews were at all times but too much inclined to immi∣tate.

THE universal moral laws and those of natural equity are, indeed, every where plentifully interspersed among the peculiar laws abovementioned; but they may very easily be distinguished by every sincere Christian, who examines them with a liberal mind, because the benevolent purpose of the Divine Author

is always apparent in those laws which are to be eternally binding; for

it is the reason of the law which consti∣tutes the life of the law,

according to an allowed maxim of our own country, "Ratio Legis est anima Legis," (Jenk. Cent. 45.) And with respect to these moral and equitable laws, I will readily agree with the Reverend Mr. Thomp∣son, that they are the best rule by which

learned judges and casuists can deter∣mine what is, or is not, contrary to nature.

BUT I will now give a few examples of laws, which are in themselves contra∣ry to nature or natural equity, in order to shew that Mr. Thompson's premises are totally false:

THE Israelites were expressly permitted by the law of Moses to give a bill of di∣vorce

to their wives whenever they pleased, and to marry other women; and the women who were put away, were also expressly permitted, by the Mosaic law, to marry again, during the lives of their for mer husbands.

ALL which practices were manifest∣ly contrary to the law of nature in its purity, though not perhaps to the nature of our corrupt affections and desires; for Christ himself declared, that

from the beginning it was not so,

Matt. xix 8, 9. and at the same time our Lord infor∣med the Jews, that

Moses, because of the hardness of their hearts, suffered them to put away their wives.

NEITHER was it according to the law of nature, that the Jews were permitted in their behaviour and dealings, to make a partial distinction between their

brethren of the house of Israel, and strangers. This national partiality was not, indeed, either commanded or re∣commended in their law—but it was clearly permitted or tolerated, and pro∣bably, for the same reason as the last mentioned instance—

thou shalt not lend upon usury to thy brother,

&c.—

unto a stranger thou mayest lend upon usury &c. Deut. xxiii. 19.—Again— of a foreigner thou mayest exact;

(that is, whatsoever has been lent, as ap∣pears by the preceding verses) but that which is,

thine, with thy brother, thine hand shall release,

Deut. xv. 3

Now all these laws were "contrary to the law of nature" or "natural equi∣ty," (whatever Mr. Thompson, may think) and were certainly, annulled or rather superseded, as it were, by the more perfect doctrines of universal be∣nevolence taught by Christ himself, who

"come not to destroy, but to fulfill the law."

IN the law of Moses we also read,

Thou shalt not avenge or bear grudge against the children of thy people but thou shalt love thy neighbour as thy∣self,

Leviticus xix. 18.

THE Jews, accordingly, thought themselves sufficiently justified, if they confined this glorious perfection of cha∣rity, viz. the loving others as themselves, to the persons mentioned in the same verse, viz.

the children of their own people;

for they had no idea that so much love could possibly be due to any other sort of neighbours or brethren. But Christ taught them by the parable of the good Samaritan, that all strangers whatever even those who are declared enemies, (as were the Samaritans to the Jews) are to be esteemed our neigh∣bours

or brethren, whenever they stand in need of our charitable assistance.

"THE Jewish institution" indeed, as Mr. Thompson remarks

permited the use of bondservants,

but did not per∣mit the bondage of brethren: STRAN∣GERS ONLY could be lawfully retain∣ed as bondmen—"of the heathen," (or, more agreeable to the Hebrew words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the nations)

that are round about you; of them shall ye buy bond men and bond maids. More∣over of the children of strangers that do sojourn among you, of them shall ye buy,

&c.—

They shall be your bondmen for ever.

Levit, xxv 39 to 46.

THIS was the law, I must acknow∣ledge, with respect to a stranger that was purchased; but with respect to a brother

or Hebrew of the seed of Abraham, it was far otherwise, as the same chapter testifies; (39th verse) for,

if thy bro∣ther that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: but as an hired servant, and as a so∣journer he shall be with thee, and shall serve thee unto the year of ju∣bilee. And then shall he depart from thee, both he and his children with him,

&c. This was the utmost servitude that a Hebrew could lawfully exact from a∣ny of his brethren of the house of Israel, unless the servant entered voluntarily into a perpetual servitude: and, let me add, that it is also, the very utmost servitude that can lawfully be admitted among christians: because we are bound as christians to esteem EVERY MAN as our brother, and as our neighbour, which I have already proved; so that this consequence

which I have drawn, is absolutely un∣avoidable. The Jews indeed, who do not yet acknowlege the commands of Christ, may perhaps still think them∣selves justified by the law of Moses, in making partial distinctions between their brethren of Israel, and other men? but it would be inexcusable in christians to do so! and therefore I conclude, that we certainly have no right to exceed the limits of servitude, which the Jews were bound to observe, whenever their poor brethren were sold to them: and I ap∣prehend that we must not venture even to go so far, because the laws of brother∣ly love are infinitely enlarged, and ex∣tended by the gospel of peace, which proclaims "good will towards men," without distinction; and because we cannot be said to

love our neighbours as ourselves;

or to do to others as we would they should do unto us"—whilst we

retain them against their will, in a des∣picable servitude as slaves, and private property, or mere chattels!

THE glorious system of the gospel destroys all narrow, national partiality; and makes us citizens of the world, by obliging us to profess universal benevo∣lence: but more especially are we bound, as christians, to commiserate and assist to the utmost of our power all persons in distress, or captivity; whatever

the worshipful committee of the compa∣ny of merchants trading to Africa,

may think of it, or their advocate, the reverend Mr. Thompson.

CHARITY, indeed, begins at home; and we ought most certainly to give the preference to our own countrymen, whenever we can do so without injus∣tice; but we may

not do evil that

good may come;

(though our states∣men, and their political deceivers may think otherwise) we must not, for the sake of Old England, and its African trade, or for the supposed advantage, or imaginary necessities of our American colonies, lay aside our christian charity, which we owe to all the rest of mankind: because, whenever we do so, we certain∣ly deserve to be considered in no better light than as an overgrown society of robbers, a mere banditti, who, per∣haps, may love one another, but at the same time are at enmity with all the rest of the world. Is this according to the law of nature?—For shame Mr. Thompson!

I HAVE much more to communi∣cate, but no more time to write:—if I had, I could draw from the scriptures

the most alarming examples of God's severe judgments upon the Jews, for tyrannizing over their brethren, and, expressly, for exceeding the limits of servitude just now mentioned. a 1.19 I must find time however to adopt one observa∣tion even from the reverend Mr. Thomp∣son, (p. 11.) viz.

This subject will grow more serious upon our hands, when we consider the buying and sell∣ing Negroes, not as a clandestine or piratical business, but as an open pub∣lic trade, encouraged and promoted by acts of parliament; for so, if being contrary to religion it must be deemed A NATIONAL SIN; b 1.20 and as such may

have a consequence that would be always to be dreaded.

May God give us grace to repent of this abominable "NATIONAL SIN," before it is too late!

If I have vindicated the law of Mo∣ses, much easier can I vindicate the be∣nevolent apostle Paul, from Mr. Thomp∣son's insinuations, with respect to slave∣ry; for he did not entreat Philemon to take back his servant Onesimus,

in his former capacity,

as Mr. Thompson has asserted, in order to render bond∣age

consistent with the principles of re∣vealed religion,

—but St. Paul said expresly,

not now as a servant, but,

above a servant, a brother beloved,

* 1.21 &c. So that Mr. Thompson has notori∣ously wrested St. Paul's words.

IN the other texts where St. Paul recommends submission to Servants, for conscience-sake, he at the same time enjoins the master to entertain such a measure of brotherly love towards his servants, as must be entirely subversive of the African trade, and West-Indian

slavery. And though St. Paul, recom∣mends christian patience under servi∣tude, yet, at the same time, he plain∣ly insinuates, that it is inconsistent with

christianity, and the dignity of Christ's kingdom, that a christian brother should

be a Slave.

Can'st thou be made free?

(says he to the christian servants)

choose it rather, for he that is called of the Lord, being a servant, is the freeman of the Lord; and, in like

manner, he that is called, being free, is the servant of Christ,

—

Ye are bought with a price; BE NOT THERE∣FORE THE SERVANTS OF MEN.

The apostle, indeed, had just before

recommended to his disciples to abide in the same calling, wherein they were called, and, "being servants, not to care for it:" That is, not to grieve on account of their temporal state; (for if, instead of thus enjoining submission, he had absolutely declared the iniquity of SLAVERY, tho' established and au∣thorized by the laws of temporal govern∣ments, he would have occasioned more

tumult than reformation among the multitude of SLAVES, more striving for temporal than spiritual happiness; yet it plainly appears, by the insinua∣tions, which immediately follow, that he thought it derogatory to the honour of christianity, that men, who

are bought,

with the inestimable price of Christ's blood, should be esteemed servants; that is, the Slaves, and pri∣vate property of other men; and had christianity been established by tempo∣ral authority, in those countries where Paul preached, as it is at present in these kingdoms, we need not doubt but that he would have urged, nay, compelled the masters, as he did Phile∣mon, by the most pressing arguments, to treat their quondam slaves,

NOT NOW AS SERVANTS, BUT ABOVE SERVANTS—AS BRETHREN BE∣LOVED.

AN ELEGY

On the miserable STATE of an African SLAVE, by the celebrated and ingeni∣ous William Shenstone, Esq

—SEE the poor native quit the Lybian shores, Ah! not in love's delightful fetters bound! No radiant smile his dying peace restores, Nor love, nor same, nor friendship heals his wound.

Let vacant bards display their boasted woes, Shall I the mockery of grief display? No, let the muse his piercing pangs disclose, Who bleeds and weeps his sum of life away!

On the wild beach in mournful guise he stood, Ere the shril boatswain gave the hated sign; He dropt a tear unseen into the flood; He stole one secret moment, to repine.

Yet the muse listen'd to the plaints he made; Such moving plaints as nature could inspire; To me the muse his tender plea convey'd, But smooth'd, and suited to the sounding lyre.

"Why am I ravish'd from my native strand? What savage race protects this impious gain? Shall foreign plagues infest this teeming land, And more than sea-born monsters plough the main?

Here the dire locusts horrid swarms prevail; Here the blue asps with livid poison swell; Here the dry dipsa wriths his sinuous mail; O can we not here, secure from envy, dwell?

When the grim lion urg'd his cruel chace, When the stern panther sought his midnight prey, What fate reserv'd me for this christian race? O race more polish'd, more severe than they!

Ye prouling wolves pursue my latest cries! Thou hungry tyger, leave thy reeking den! Ye sandy wastes in rapid eddies rise! O tear me from the whips and scorns of men!

Yet in their face superior beauty glows; Are smiles the mein of rapine and of wrong? Yet from their lip the voice of mercy flows, And ev'n religion dwells upon their tongue.

Of blissful haunts they tell, and brighter climes, Where gentle minds convey'd by death repair, But stain'd with blood, and crimson'd o'er with crimes Say, shall they merit what they paint so fair?

No, careless, hopeless of those fertile plains, Rich by our toils, and by our sorrows gay, They ply our labours, and enhance our pains, And feign these distant regions to repay.

For them our tusky elephant expires; For them we drain the mine's embowel'd gold; Where rove the bratal nations wild desires?— Our limbs are pucchas'd, and our life is sold!

Yet shores there are, blest shores for us remain, And favour'd isles with golden fruitage crown'd, Where tusted flow'rets paint the verdant plain. Where ev'ry breeze shall med'cine ev'ry wound.

There the stern tyrant that embitters life Shall vainly suppliant, spread his asking hand; There shall we view the billow's raging strife, Aid the kind breast, and waft his boat to land."

Notes

• a 1.1

  (a) 1 Blackstone's Commentaries, 54.
• b 1.2

  (b) Dit. 125.
• c 1.3

  (c) 4 Bacon's Abridg. 639.
• d 1.4

  (d) 1 Black. Com. 91.
• e 1.5

  (e) Stra. Reports, 1113.
• a 1.6

  (a) Matt. vii. 12.
• a 1.7

  (a) 1 American Tracts by Otis, 4.
• b 1.8

  (b) Ameri∣can Tracts by Otis, 17.
• a 1.9

  (a) American Tracts, 43, 44.
• a 1.10

  (a) Jer. xxxi. 29. Ezek. xviii. 3, 4, and 20.
• b 1.11

  (b) Acts x. 34.
• c 1.12

  (c) Ditto, viii. 27.
• a 1.13

  (a) Blackwell's Court of Augustus.
• b 1.14

  (b) Homer.
• c 1.15

  (c) Luke iv. 18.
• a 1.16

  (a) Prov. xiv. 34.
• b 1.17

  (b) Habakuk i, 13.
• a 1.18

  (a) Meaning I suppose, (says the American editor) the case of Somerset, which then depended.
• a 1.19

  (a) This I have since accomplished in a tract, inti∣tuled, "THE LAW OF RETRIBUTION, &c.
• b 1.20

  (b) If this just remark by Mr. Thompson, be com∣pared with the above mentioned tract on the Law of Retribution, (wherein the usual course of God's judge: ments against NATIONS, is fairly demonstrated by a variety of unquestionable examples in the scriptures,) it will appear that nothing but a thorough reformation with respect to the said "NATIONAL SIN," can afford us the least room even to hope that THIS NATION, may escape the tremendous effects of GODS TEMPORAL VENGEANCE now dreadfully hanging over us!
• * 1.21

  (a) This single circumstance one would think a suf∣ficient bar to the inferences drawn from this epistle, in favour of slavery, by the reverend Mr. Thompson, and others; and yet even the learned Archbishop Theophy∣lact seemed inclined to admit the same supposed right of the master. In the preface to his commentary on this epistle, where he gives a short account of the use and purport of it, and of the doctrines which may be deduced from it, (he says) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thirdly. That it is not fit, through pretence of piety, to draw away servants from masters, that are unwilling to part with them." But though the apostle declared, indeed, to Philemon the master, (v. 14.) "without thy mind, would I do nothing;" &c. yet this by no means proves the right of the master, but only that the apostle, in love and courtesy to Philemon, desired, that "the benefit," which he required of him, "should not be as it were of necessity, but willingly," (ver. 14.) for the apostle's right to have retained Onesimus, even without the master's consent, is sufficiently implied in a preceding verse, (viz. 8.) "though I might be much bold in Christ, to enjoin, (or command) "thee that which is convenient. Yet, (said the apostle,) "for LOVE's SAKE, I rather beseech." &c. And a further reason for his not commanding, is also declared, viz. that he depended on the willing obedience of Phile∣mon. "Having considence (said he) in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say." And yet that which he really did say, or re∣quire in behalf of Onesimus, was as strong a recom∣mendation to favour and superior kindness as could be expressed. He required him to receive Onesimus, "not now as a servant, but above a servant, as a BROTHER beloved," &c. (16 verse.) that "if he hath wronged thee, or OWETH OUGHT," (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which expression even the supposed debt of service may be included,) "put that on my account," (said the apostle, ver. 18.) which must be a complete discharge of all the master's temporal demands on Onesimus; and therefore it is a strange perversion of the apostle's meaning to cite this epistle, in favour of slavery, when the whole tenor of it is in behalf of the slave! But there is still a fur∣ther observation necessary to be made, which puts the matter out of dispute.

  Theophylact, himself, allows that Onesimus (at the very time he was sent back,) was a minister of the gospel, or a minister of preaching (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ) which is an office of the sacred ministry, not beneath the highest order in the church, for it was the principal employ∣ment even of the apostle himself.

  And this opinion of Theophylact, is corroborated by a variety of circumstances. By the epistle to the Co∣lossians, it appears that Onesimus was joined with Tychi∣cus, (therein declared to be a minister,) in an ecclesias∣tical commission from the apostle to the church of the Colossians, at the very time that he was sent back to Philemon; and it would surely have ill become the apostle to send back Onesimus, then a minister of the gospel, to serve his master Philemon, in his former capacity, (that is as a SLAVE) which is the doctrine presumed in page 18, of the reverend Mr. Thompson's tract; Mr. Thompson, as a clergyman, ought to have considered, that this would not have been for the credit of the gospel ministry. But Onesimus was not only a minister, and preacher, but afterwards even a bishop, which will by no means suit with Mr. Thompson's doctrine. The learned bishop Fell, testified from the authority of the ancients, that this Onesimus was a bishop. "Onesimus" (says he in his commentary on Colloss. iv, 5.) "servant to Philemon, a chief man in Colosse. The antients say that he succeeded Timothy, in the BISHOPRICK of Ephe∣sus." And the great archbishop Usher, makes express mention of Onesimus in that bishoprick, from the au∣thority both of Eusebius and Ignatius, (see his little tract de Episcoporum et Metropolitanorum Ori∣gine, p. 9. ed. Lond. 1687.) So that though Paul mentions to Philemon the receiving ONESIMUS FOR EVER (that thou shouldest receive him FOREVER." ver. 15) yet it would be most unreasonable to conceive that the apostle meant that he should receive him FOR EVER AS A SLAVE! The several circumstances I have mention∣ed, demonstrate the contrary.
• ‡ 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But that he should send him back again, to the service of preaching, of which he is a labourer, (or minis∣ter.) Comment on the 1st. verse, page 863. edit. London, 1636.
• ‖ 1.23

  All my state shall TYCHICUS declare unto you, (who is) a be∣loved brother, A FAITHFUL MINISTER AND FELLOW SERVANT IN THE LORD; whom I have sent unto you for the same purpose, that he might KNOW YOUR ESTATE, AND COMFORT YOUR HEARTS with ONESIMUS, a faithful and beloved brother,

  (by which it is apparent that Onesimus was joined in the same services, "to KNOW THEIR ESTATES AND COMFORT THEIR HEARTS," an office that would have very ill become him, had he been sent back to his master as a SLAVE, or as Mr. Thompson says

  IN HIS FORMER CAPACITY!)

  "who is one of you. They (that is Tychicus and One∣simus, jointly) shall make known unto you all things which (are done) here." Coloss iv. 7.9.
• § 1.24

  Ludov. Capellus, remarks that these epistles, (viz. to the Colos∣sians and to Philemon) were wrote, (and consequently sent) at the same time, and after assigning several reasons for his opinion, concludes as follows, "Ex his itaque, (says he) liquere puto utramque Episto∣lam simul codem tempore fuisse scriptam." Hist. Apost. illust. page 79. ed Genovae, 1634.