The law of liberty: or, royal law, by which all mankind will certainly be judged! ... By Granville Sharp.

THE LAW OF LIBERTY, OR, ROYAL LAW.

IN two former Tracts I have attempted to describe the JUST LIMITATION OF SLAVERY IN THE LAWS OF GOD, and THE LAW OF PASSIVE OBEDIENCE, with respect more particularly to the due SUBMISSION of Christian Servants or Slaves to their Masters.

The purpose of the present Tract is not only to point out the reciprocal duty of Christian Masters to their Servants, and all other persons with whom they are connected, but also more particularly

to enable our British American Slave∣holders to examine or measure (with very little trouble) by the Rule of God's Holy Word, the Legality or Illegality of Slavery among Christians. For this pur∣pose some of the clearest and most essen∣tial Maxims or Principles of Scripture are selected and compared with each other in the following pages.

So speak ye, and so do, as they that shall be JUDGED by THE LAW OF LIBERTY.

This the earnest advice of the Apostle James in his General Epistle; (ii. 12.) and as it is therefore manifest that we shall certainly BE JUDGED by

THE LAW OF LIBERTY,

it becomes a business of the utmost importance to ascertain what particular Law is thereby to be understood, that we may write it on our hearts, since our everlasting hap∣piness

depends upon it, and the peril of eternal damnation seems to attend a breach of it;

for he shall have JUDG∣MENT WITHOUT MERCY

(says the Apostle in the following verse)

who hath shewed NO MERCY!

The ne∣cessary premises for the examination of the question are nothing less than the fundamental moral Principles of Chri∣stianity; and if I am rather prolix in defining them, I hope the importance of the subject will be considered as a suffi∣cient excuse; for indeed the subject is not only important to those persons for whose use this Tract is particularly in∣tended (I mean those persons who desire to be satisfied concerning THE LEGALITY or ILLEGALITY OF SLAVERY AMONG CHRISTIANS) but to all Mankind be∣sides of every rank and denomination.

All the moral duties of the Gospel are briefly comprehended in two single

Principles of the Law of Moses, viz. THE LOVE OF GOD, and THE LOVE OF OUR NEIGHBOUR. Nothing, therefore, can be esteemed truly lawful under the Gospel, that is, in the least, repugnant to either of these; and we need never be at a loss to distinguish what is, or what is not so, if we will but carefully consi∣der the proportion or degree of that Love, which is clearly expressed to be due, both to God and our Neighbour in these two comprehensive and eternal maxims. The degree of Love due to God exceeds all comparison or consideration of other things; for it must (says the text) be "with ALL thy heart, and with

ALL thy soul, and with ALL thy might.

(Deut. vi. 5.) which necessarily implies a most fervent zeal for the glory of GOD, far exceeding all worldly considerations. And with respect to the degree or true proportion of Love due to our Neighbour, we have no pretence to plead ignorance,

since the appointed measure of it is con∣tained in every Man's Breast—

THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.

(Lev. xix. 18.)

On these two Commandments

(said the Eternal Judge)

hang ALL THE LAW and THE PROPHETS.

(Mat. 22.40.) The same Eternal Judge of Mankind made also, on another occasion, a similar declaration concerning the Sum or Com∣pendium

OF THE LAW AND THE PROPHETS

—

All things whatsoever ye would that Men should do to you

(said he)

do ye even so to them; for this is THE LAW AND THE PRO∣PHETS.

(Matth. vii. 12.) This most excellent rule of conduct and be∣haviour towards our Neighbours, which includes the whole Substance or Spirit of "THE LAW AND THE PROPHETS," so perfectly corresponds with the second great Commandment, to LOVE our Neigh∣bours as ourselves (viz. to manifest our

LOVE, by DOING to them, as we ourselves might WITH REASON AND JUSTICE expect and desire THEY WOULD DO UNTO US) that it seems intended like a sort of paraphrase to explain the true tenour of it; for though the mode of expression is different, yet the effect of the doctrine is undoubtedly the same; because the Apostle Paul has in like manner declared this second great Commandment to be the Compendium of "all the Law."

All the Law

(says he)

is fulfilled in one word, even in this: Thou shalt LOVE thy Neighbour AS THYSELF.

(Gal. v. 14.

SELF-LOVE, therefore, must be the RULE or MEASURE (not of Self-grati∣fication, or private Interest, but) of our Conduct and Behaviour towards other Men! It must not be SOLE TENANT of the heart; but is always to leave equal room for a due balance of that Love which we

owe to our Neighbour, whenever the pre∣sent circumstances (whatever they may be) require a conscientious regard to the publick Good, or a sympathetick conside∣ration for the Feelings and Sufferings of Individuals, to enable us to fulfil our Duty to our Neighbour. SELF-LOVE is not hereby excluded; for Self-preserva∣tion, and a prudent regard for our own support and happiness, may still be al∣lowed an equal Share of our considera∣tion, without a Breach of this second great Commandment, which would otherwise be too hard and difficult for Human Nature to receive: we are not commanded there∣in to love our Neighbours MORE than ourselves, but only (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) AS ourselves; so that SELF-LOVE is apparently the true Measure of our Conduct and Behaviour to∣wards other Men: and though an exalted Sense of Duty to God (according to the first great Commandment) may, in some particular cases, prompt Men to noble

actions, wherein SELF-LOVE may seem to be lost in a generous and benevolent regard to others (of which there are several instances in Scripture, as I have elsewhere shewn 1 1.1; and also though the like admirable generosity and perfect dis∣interestedness may, possibly, upon some unforeseen occasion, become likewise the peculiar duty of any one of us, viz.

to lay down (our) Lives for the Bre∣thren 2 1.2,

1 John iii. 16. yet as this far exceeds the measure of Love laid

down in the second great Command∣ment, which is given us as the general

or ordinary Rule of Life, we may be assured, that such a very difficult duty,

as that of laying down our Lives for the Brethren, can only be required of us on

very extraordinary occasions, as in times of persecution, or on other such pressing emergencies, when some very singular Good or Benefit to our Friends, our Country, or Mankind in general, appa∣rently depends upon our perseverance unto death for their sakes, in a just cause to the Glory of God; or to the manifesta∣tion of his revealed Truth, for their confirmation and example! This is, in∣deed, the best and most noble founda∣tion, not only for true PATRIOTISM in all Men, as Members, respectively, of some particular Nation, but also for UNI∣VERSAL BENEVOLENCE, as Citizens of the World; which latter Duty should always regulate and limit the former (viz. PATRIOTISM) by the eternal Rules of

natural Equity and Justice. But though a chearful obedience in this ultimate Duty of laying down our Lives, and sa∣crificing Self-love, and every temporal Blessing for the Good of others, does un∣doubtedly exalt HUMAN NATURE to the highest pitch of Heroism and real Dignity, let us all, nevertheless, pray God (as in effect we do by that compre∣hensive expression in our daily prayers— "Lead us not into temptation") to pre∣serve us from any such severe trials of our Obedience and LOVE to him as the necessity of of

laying down our Lives for the Brethren;

lest, through the want of presence of mind, or unwari∣ness, or through weakness and natural infirmity, any of us should unhappily shrink back from that ultimate Duty, and thereby incur the dreadful con∣demnation of those that deny Christ be∣fore Men! Let us also be truly thank∣ful, that the absolute Command, in the

second great Branch of our Duty, by which all Mankind are to be JUDGED (as shall hereafter be shewn) extends no farther than to limit SELF-LOVE by a sympathetick Consideration or Fellow-feeling for our Neighbour's welfare, lest the former (Self-love) should be con∣sidered as the proper and

universal Principle of Action,

and thereby en∣danger the peace and happiness of So∣ciety by its partial instigations: let me add too, that if SELF-LOVE is not thus restrained, it will defeat its own Purpose and fixed Principles of Self-preservation, by incurring a dreadful and eternal Doom!

The OMISSION of an Act of Mercy and Benevolence towards our Neighbour, when it is in our power, and occasion requires it, is declared by our Lord, the Saviour of the World, to be as gross an affront, even to himself, as if he had been

personally neglected and denied by us!

Inasmuch (says he) as ye did it not to one of the least of these, YE DID IT NOT TO ME.

Matt. xxv. 45. And if SINS of OMISSION, even towards the meanest of our Brethren, are by OUR LORD esteemed as a personal Affront to himself, we may be assured, that the actual COMMISSION of Injuries will be infinitely more heinous in his sight, and cannot escape his just Vengeance. We must remember also, that this Declara∣tion of our Lord will be made to those miserable wretches, who shall stand

on the Left Hand,

after the tremendous final sentence is passed upon them!

Depart from me ye Cursed, into ever∣lasting Fire, prepared for the Devil and his Angels!

See verse 41.

It is manifest therefore, that a Viola∣lation of THE LOVE THAT IS DUE TO OUR NEIGHBOUR, is a Violation also of

THE LOVE OF GOD; and, on the con∣trary, the latter is perfected by a strict obedience to the former—"If we LOVE one another" (says the beloved Apostle)

God dwelleth in us, and HIS LOVE IS PERFECTED IN US.

(1 John iv. 12.) So that the two great Commandments appear to be reciprocally included and blended together in their consequences; by which we may more readily perceive the propriety of our Lord's declaration, that the second great Commandment is like unto the first 3 1.3; and this reciprocal connexion between them enables us also to comprehend the reason why the second is given alone (when BOTH are undoubt∣edly necessary) as the grand test of Chri∣stian obedience, and as the sum and es∣sence

of the whole Law of God.

For all the Law is fulfilled

(says the Apostle Paul)

in one word, (even) in this, Thou shalt love thy Neighbour as thyself.

(Gal. v. 14.)

Now a continued multiplication of Statutes (as in England, where the num∣ber exceeds the capacity of the human Memory) affords matter only for Equi∣vocation, Doubt, and Evasion, whereby SOUND LAW is vitiated and corrupted; and the loathsome Prostitute, still retain∣ing the Name of LAW, arises (like the Harlot POPERY from pure CHRISTI∣ANITY) in another Dress! She is clothed with the many-coloured garment of mis∣construction, and seats herself at the right hand of the unjust judge, prompt∣ing him with wily Subterfuges, and bad Precedents instead of LAW; whereby he is enabled to ensnare the innocent, and screen the guilty. But, on the other hand, when we consider that "ALL LAW" is

reduced to so small a compass, that it may be accounted, comparatively, as ONE WORD, there is no room left for offen∣ders to plead Ignorance, as an excuse for having violated the general Laws of Morality, and the natural Rights of Man∣kind. Let me therefore exhort my op∣ponents, as they regard their own eter∣nal welfare, to take this subject into their most serious consideration, and no longer refuse to acknowledge this glo∣rious WORD or Maxim, as the TRUE MEASURE (except a still greater measure of LOVE is required 4 1.4 of all their actions, and more especially with respect to the present point before us, the Legality or Illegality of Slavery among Christians! For this question, by infallible necessity, falls under the decision of this very Law; because it sets before us our own personal Feelings, as the proper Measure or Standard of our Behaviour to other

Men; for Tyrants, Slaveholders, Extor∣tioners, and other Oppressors, would most certainly dislike to be treated as as they treat others; so that this com∣pendious Law necessarily excludes the least Toleration of Slavery, or of any other Oppression, which an innocent Man 5 1.5 would be unwilling to experience in his own person from another.

We must therefore acknowledge this heavenly maxim to be the true standard, not only of mutual Benevolence among MEN, but also, of our Love and Duty to GOD; since it includes the first great Commandment, by

perfecting the Love of God in us,

as I have before remark∣ed (see p. 20.); so that it must necessarily be esteemed the most sure and best foun∣dation "of PERFECT LIBERTY." And accordingly we find it expressly distin∣guished in Scripture by the title of "the Law of Liberty."

"So speak ye, and so do," (says the Apostle James)

as they that shall be judged by THE LAW OF LIBERTY.

(James ii. 12.) This title properly be∣longs, indeed, to the whole Law, or

Gospel of Christ, and seems to be so ap∣plied by the same Apostle in the pre∣ceding chapter (25th verse) wherein he speaks of

the perfect LAW OF LIBER∣TY.

—Yet the general application of the title does not lessen the propriety of that particular application, which I con∣ceive to have been intended by the Apostle in this 2d chapter, because the precept in question is a complete Compen∣dium of Christian Morality, containing (as I have before observed) the very Essence of the whole Gospel, or general LAW OF LIBERTY, with respect to our Duty towards Men, and has, therefore, an indisputable Right, also, to the gene∣ral Title of the whole. But there are other reasons to justify the application of this general Title of the Gospel to that one comprehensive Word, or Maxim, in which "all the Law is fulfilled."— Though the Apostle James seems to mean the whole Gospel in that passage of

his first chapter, wherein he mentions "THE PERFECT LAW OF LIBERTY." —Yet the whole tenor of his argument in the 2d chapter, where he again men∣tions THE LAW OF LIBERTY, is ap∣parently founded on the Principles of the glorious Maxim in question—

THOU SHALT LOVE THY NEIGH∣BOUR AS THYSELF;

for the Subject, in the beginning of the chapter, parti∣cularly relates to the Duty we owe to OUR NEIGHBOURS, being a warning against "Respect of Persons," or Partiality; and as the Maxim in question forbids even Self-preference, by directing us to

love our Neighbours (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) AS ourselves,

it is so apparently suitable to the Apostle's sub∣ject, that he expressly cites it under the eminent title of the "Royal Law (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to enforce his argument.

My Brethren

(says he)

have not the Faith of our Lord Jesus Christ

(the Lord)

of Glory, WITH RESPECT OF

PERSONS;

and then, after charging them in the 2d and 3d verses with Par∣tiality, in preferring a well-dressed Man in their assemblies to the Poor, and after appealing to them thereupon in the 4th and 5th verses, saying,

Are ye not partial in yourselves,

&c. and also, after reproving them (in the 6th and 7th verses) for despising the Poor; he adds, in the 8th verse—"If ye fulfil", (says he) "the ROYAL LAW (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ac∣cording to the Scripture, THOU SHALT

LOVE THY NEIGHBOUR AS THY∣SELF,

(which is the very Maxim in question)

ye do well: But if ye have RESPECT TO PERSONS,

(says he, thereby plainly pointing out this PAR∣TIALITY as a direct breach of the said ROYAL LAW)

ye commit Sin, and are convinced of the Law as Transgressors. For whosoever shall keep the whole Law,

(continues the Apostle) and yet offend in

one (point) he is guilty of all. For he

that said do not commit Adultery; said also, Do not kill. Now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law. So speak ye, and so do ye, as they that shall be JUDGED by the LAW OF LIBERTY,

(manifestly referring us to the indispen∣sible Principle of doing as we would be done by, or to that which is exactly parallel —the loving our Neighbours as ourselves)

FOR HE SHALL HAVE JUDGMENT WITHOUT MERCY

(said the Apostle)

THAT HATH SHEWED NO MERCY; and Mercy rejoiceth against Judgment.

(James ii. 1. to 13.)

This absolute necessity that we are laid under to shew Mercy, that we may obtain Mercy, is apparently founded on the very same Principle, which our Lord declared to be

the Law and the Pro∣phets;

that is, the sum and essence of the whole Scriptures, as I have before

remarked—

ALL THINGS WHATSO∣EVER YE WOULD THAT MEN SHOULD DO TO YOU, DO YE EVEN SO TO THEM: FOR THIS IS THE LAW AND THE PROPHETS;

(Mat. vii. 12.) and I have already shewn (in p. 3.) that this comprehensive Maxim is exactly the same in effect (though expressed in different words) as the second great Commandment of our Lord,

THOU SHALT LOVE THY NEIGHBOUR AS THYSELF;

in which (as the Apostle Paul has expressly declared)

All the Law is fulfilled,

viz. "All the Law (says he)

is fulfilled in ONE WORD (even) in this, THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.

(Gal. v. 14.)

This one Word (as the Maxim is esteemed by the Apostle Paul) is there∣fore undoubtedly that glorious

LAW OF LIBERTY

by which we shall all

be judged, as the Apostle James hath fairly warned us—

So speak ye, and so do

(says he)

as they that SHALL BE JUDGED BY THE LAW OF LI∣BERTY.

And therefore, if what has already been said be duly considered, the propriety of citing this glorious and comprehensive LAW OF LIBERTY, in vindication of the NATURAL LIBERTY OF MANKIND against the Tyranny of Slaveholders, cannot be doubted or called in question; for though this SUPREME LAW virtually prohibits every other kind of Oppression, yet its very title leads us to a more particular and express appli∣cation of it AGAINST THE TOLERA∣TION OF SLAVERY AMONG CHRISTI∣ANS: because it seems to be thus emi∣nently distinguished by the appointment of God himself in his Holy Word, as the peculiar Antidote against that baneful Evil (SLAVERY) which is most opposite and repugnant to its glorious title—

"THE LAW OF LIBERTY." This "LAW OF LIBERTY," this SUPREAM, this "ROYAL LAW," must therefore be our guide in the interpretation and examination of all Laws which relate to the Rights of Persons, because it ex∣cludes Partiality, or Respect of Persons, and consequently removes all ground for the pretence of any absolute Right of Do∣minion inherent in the Masters over their Slaves: for as all Ranks of Men are EQUAL in the Sight of God (the Christian Slave, or Servant, being the Freeman of the Lord, and the Christian Master the Servant of Christ, 1 Cor. vii. 22.) there is no doubt but that the same Christian Qualities are necessary to be maintained by the Christian MASTER, that are re∣quired of the Christian SERVANT; as Humility, Forgiveness of Trespasses or Debts, and (though not Submission, yet certainly) Brotherly Love towards Infe∣riors, with unfeigned Charity and univer∣sal

Benevolence, founded on the glorious Maxim, or Royal Law,

THOU SHALT LOVE THY NEIGHBOUR AS THY∣SELF.

All which are as indispensably necessary to form the disposition of a true Christian Master, as they are abso∣lutely incompatible with the oppressive and tyrannical Claims of our American Slaveholders!

Quod tibi fieri non vis, alteri ne feceris. What thou wouldest not have done to thee, do not thou to another,

—was the favourite Maxim of the Emperor Alexander Severus, ac∣cording to the Report of Lampridius quoted by the learned Jos. Mede, Book 3. p. 550. This Principle was probably deduced from "THE ROYAL LAW," "or LAW OF LIBERTY;" for Lam∣pridius relates, that the Emperor heard it either from some Jews or Christians: (

Quod à quibusdam sive Judoeis sive Christianis audierat, et tenebat,

&c.)

and it cannot be denied, that the doctrine of it is necessarily included in that great and indispensable Commandment. The doctrine was expressed even by Christ himself nearly to the same effect, which I have already quoted:—

All things whatsoever ye would that Men should do to you, do ye even so to them: FOR THIS IS THE LAW and THE PROPHETS.

(Mat. vii. 12.) So that Slavery is ab∣solutely inconsistent with Christianity, because we cannot say of any Slaveholder, that he doth not to another, what he would not have done to himself! For he is continually exacting involuntary Labour from others without Wages, which he would think monstrously un∣just, were he himself the Sufferer! Nay, many of them are so besotted with Avarice, that they are not content with reaping the whole Fruit of other Men's Labour upon Earth WITHOUT

WAGES 3 1.6; but would deprive their poor Labourers even of their eternal Comfort, if they could exact a little more Work from them, by reducing them nearer to the State of Brutes!— What I advance cannot be denied; for it is notorious, that many Masters oppose the instruction of their Slaves in Chri∣stian Knowledge; and but very few pro∣mote it as they ought; so that the Ini∣quity of the ignorant Slave must rest with double Weight on the guilty head of the owner, to fill up the measure of his sins!

Suppose a reverse of fortune—that an English or Scotch Slaveholder, or Slavedealer, is shipwrecked on the Bar∣bary Coast, and is retained, as a Slave, by the Moors, who seize him; or is sold, as such, to another Person, accord∣ing

to the detestable customs of that Savage people!—Would he esteem him∣self the lawful Property of his tawney Master, because the wretched police of those Barbarians, in tolerating Slavery, is similar to his own former practices as an American Slaveholder, or African Trader? Would he not think it cruel treatment to be esteemed a mere Chattel; and, as such, to be ranked with the horses and oxen of his African Master? Like them, to be compelled by stripes to perform the most servile and abject Labour? Like them, to receive no Wages, or other Reward for his Service, except a little coarse Provender, merely to keep him in working Order for his Master's Benefit? Would he not think himself grievously injured by being forcibly de∣tained and prevented from working for himself? And would he not think him∣self absolutely robbed of the Fruits of his own Labour? He would certainly have

ample reason to lament the Mahome∣tan's Ignorance of the heavenly Precept, "THOU SHALT LOVE THY NEIGH∣BOUR AS THYSELF; for he would then be taught, by his own Sufferings, to comprehend the full force, extent, and and meaning of that benevolent Com∣mand, which, in his prosperity, he was never willing to understand, though the doctrine is so plain and obvious, that there can be no excuse for misunder∣standing it; for unless the Slaveholder can make it appear, that his SLAVE is not his NEIGHBOUR, he must necessarily acknowledge this "LAW OF LIBERTY" to be the true Measure of his conduct and behaviour towards his SLAVE, as well as towards all other MEN!

Let not Slaveholders or African Traders conceive, that they are at liberty to receive or reject this glorious Precept, according as it may suit their interest

or convenience! But rather let them carefully examine (for they are particu∣larly interested in the determination of the question) whether obedience to the doctrine of the great

LAW OF LIBER∣TY,

is not absolutely indispensable? And whether the violation of it is not dangerous to salvation?

If they think there is any room to flatter themselves, that they do not offend God by tolerating Slavery among them, let them but examine their Actions by this "ROYAL LAW," and they will clearly perceive both their Guilt and Danger, unless they have Con∣sciences seared with a hot Iron!"

"If ye have respect unto Persons" (says the Apostle James, when he enforces the Observation of the ROYAL LAW)

ye commit Sin, and are convinced of THE LAW AS TRANSGRESSORS,

&c. ii. 9.

Now this Offence of

having Respect unto Persons,

is a mark which strong∣ly characterizes Slaveholders as Violaters of "THE ROYAL LAW."

They are courteous, friendly, and hos∣pitable enough, in general, to Persons of their own Rank, as, indeed, they ought to be; but, at the same time, they look down upon their Slaves (who are equally their Brethren) as if they were not Human Beings, and rank them as mere Chattels with their Horses and Dogs; so that there needs no Argument to prove them guilty of

having Respect unto Persons

in a most notorious de∣gree, whereby they surely "commit Sin," and are

convinced of the Law as Trans∣gressors.

What therefore have such Men to expect, when they shall be judged by "THE LAW OF LIBERTY!" especially as the Apostle adds,

they

shall have Judgment without Mercy, that have shewed no Mercy!

&c.

And even our Lord himself has de∣clared the very same doctrine, though in different Words—

With the same MEASURE that ye METE

(says he) "shall it be MEASURED unto you again." 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luke vi. 38. Mat. vii. 2. Mark iv. 24.

What MEASURE of Benevolence, there∣fore, have these Men to expect, who endeavour to enrich THEMSELVES by en∣slaving and oppressing their BRETHREN? For Men, who, "without Mercy," or Fellow-feeling, have violated

THE ROYAL LAW OF LIBERTY,

can neither be said to love God, nor their Neighbour, as directed in the two great Commandments, and consequently are Violaters of "the whole Law;" by which they absolutely deprive themselves of

the Benefit of Christ's Redemption! This seems to be the necessary meaning of that dreadful Doom before-men∣tioned;

He shall have JUDGMENT without MERCY, that hath shewed NO MERCY.

But let no Man conceive, that I pre∣sume to charge Individuals, or any Per∣son in particular, with the want of this MERCY, so necessary to Salvation, even though they are apparently guilty of that oppressive treatment of their Neigh∣bour, which I now oppose; for this would seem like setting bounds to the Mency of God, whereby I should be liable to involve myself, as an uncharitable Judge, in the same condemnation. And there are, certainly, a variety of cir∣cumstances, beyond the reach of human knowledge, that may extenuate the guilt of particular Persons, of which the great Searcher of Hearts alone can judge!

It is not, therefore, the Persons, but the uncharitable Practices of Slaveholders and Slavedealers, that I now venture to condemn; and these I can with confi∣dence affirm to be really damnable, or dangerous to Salvation, as being the most notorious violations of that Christian Charity, or LOVE OF OUR NEIGHBOUR, which God indispensably requires of us, and without which, the highest Gifts are vain, and even Faith itself! For, tho' I have "ALL FAITH" (said the Apostle Paul)

so that I could remove Mountains, and have no CHARITY, I am nothing.

1 Cor. xiii. 2. The nature of this indispensable CHARITY is more particularly described by the same Apostle under the appellation of LOVE (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉). "LOVE," (says he)

worketh no ILL to his Neighbour: there∣fore LOVE is the fulfilling of the Law.

Rom. xiii. 10. But, as the being de∣tained in an involuntary Slavery is one of the greatest ILLS, or EVILS, that can

happen to our Neighbour, it must neces∣sarily be allowed, that he who causes, or continues such an unnatural Oppression of poor unfortunate Strangers, who never injured him, nor his, nor ever volun∣tarily contracted to serve him, even for the shortest term, much less for life; such a Man, I say, most certainly "worketh ILL to his Neighbour;" and, consequently, violates that saving LOVE, which is required for

the fulfilling of the Law.

For

he that LOVETH another

(says the Apostle in a pre∣ceding verse of the same chapter)

hath fulfilled the Law:

and after repeating the several Articles of the Decalogue, respecting our Duty towards our NEIGH∣BOUR, he adds,

and if there be any other Commandment, it is briefly com∣prchended in this, THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.

Rom. xiii. 8—10. We may therefore fairly conclude, that this glorious MAX∣IM

is the touchstone or proof of that saving LOVE, which is THE FULFILL∣ING OF THE LAW, and without which "FAITH IS DEAD," as declared by the Apostle Paul; that it is also "THE ROYAL LAW," being thus eminently distinguished from all other Precepts of the Gospel, by the Apostle James; and if it is not also particularly signified (though I am fully convinced that it is) under the Title of

THE LAW OF LIBERTY,

by the same Apostle, in his 2d Chapter; yet it is surely one of the most essential and comprehensive Principles of that "LAW OF LIBERTY," by which we shall all be judged; be∣cause the Apostle at the same time de∣clares, that "he shall have Judgment WITHOUT MERCY, who hath shewed NO MERCY;" (chap. ii. 13.) by which he manifestly refers to the Breach of that particular Precept, which ought to re∣gulate the Conduct of all Mankind to∣wards

each other; and therefore, lastly, we must acknowledge this same Precept to be also THE TRUE MEASURE or Test on which our eternal Doom will depend in that awful Day, when it

shall be MEASURED unto us again,

according to THE MEASURE of our Actions, as declared by the eternal Judge himself, (Mat. vii. 2. Mark iv. 24. Luke vi. 38.) whose Words cannot fail! And if even a mere Neglect or Omission in our Duty towards our Neighbour is so offensive to our blessed Lord, that he esteems it as a Denial and Affront to his own Person, (which I have already observed) how much more offensive to him must be the actual Commission of the grossest Injuries, such as the Exaction of an involuntary Service from our poor Brethren

WITH∣OUT WAGES,

and the various Cru∣elties usually practised to enforce the same, which are the necessary and un∣avoidable Attendants on Slavery—What

a dreadful MEASURE of RETRIBUTION, then, may obstinate and unrepenting Slaveholders and Slavedealers justly expect from the righteous Judge! Surely there is but too much Cause to apprehend, that Christ will one Day PROFESS UNTO THEM—

Inasmuch as ye have done it unto one of the least of these my Brethren, ye have DONE IT UNTO ME!

(Mat. xxv. 40.)

This Sentence, indeed, is applied in the Text to those who shall have DONE GOOD to their Brethren; yet by neces∣sary Consequence it is equally applicable (as in the 45th verse) to those who have neglected, or shewn them no Brotherly LOVE and CHARITY!—"Inasmuch (said our Lord)

as ye did it not to one of the least of these, ye did it not to me. And these

(by which our Lord plainly referred to all that should neglect or violate that indispensible Brotherly Love

and Charity which he enjoined)

shall go away INTO EVERLASTING PU∣NISHMENT: but the Righteous into Life eternal!

But alas!—to worldly minded Men the Judgments of another World seem too far distant to awaken their Atten∣tion, though they are liable to be called away, in the very next Hour, to a State of Existence, wherein the most pun∣gent Remorse will avail them nothing! From such therefore, and from those unrepenting Individuals, that will still persist in violating the LAW OF LIBERTY by Slave-dealing and Slave-holding, it is time to turn away! I have already be∣stowed too much labour upon them, I mean, with respect to themselves! But this Warning was not intended for them alone;—the whole Community—every Individual (without excepting even those who never had the least Concern in pro∣moting

Slavery) is personally interested in the Consideration of this Subject! For if a Breach of God's Command, even in the hidden Crime of a single In∣dividual, as in the Case of Achan, could involve a whole Nation in Trouble 4 1.7, and deprive them of God's Blessing,

how much more hateful in the Sight of God must be a public Infringement of his ROYAL LAW, THE PERFECT LAW OF LIBERTY, by national Autho∣rity!

The AFRICAN SLAVE TRADE, which includes the most contemptuous Viola∣tions of Brotherly Love and Charity that men can be guilty of, is openly encouraged and promoted by the British Parliament! And the most detestable and oppressive

Slavery, that ever disgraced even the unenlightened Heathens, is notoriously tolerated in the British Colonies by the public Acts of their respective Assemblies, —by Acts that have been ratified with the Assent and Concurrence of BRITISH KINGS!

The horrible Guilt therefore, which is incurred by Slave-dealing and Slave-holding, is no longer confined to the few hardened Individuals, that are im∣mediately concerned in those baneful Practices, but alas! the WHOLE BRI∣TISH EMPIRE is involved!

By the unhappy Concurrence of Na∣tional Authority, the GUILT is rendered National; and National GUILT must in∣evitably draw down from GOD some tre∣mendous National Punishment (which, I trust, is fully demonstrated in my Tract on THE LAW of RETRIBUTION) if we do not speedily

take away the accursed

Thing from among us,

—if we do not carefully reform and redress at least every public and notorious Violation of GOD's "Royal Law,"

the perfect Law of Liberty!

GRANVILLE SHARP.

"GLORY to GOD in the Highest! "And on Earth—PEACE, "GOOD WILL towards Men!"

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Notes

• 1 1.1

  (1) See my Tract on the Law of Nature, and Principles of Action in Man. P. 79—105.
• 2 1.2

  (2) Hereby perceive we (or rather, it should be ren∣dered, Hereby have we perceived)

  the LOVE (of God), because he laid down his Life for us

  (said the Apostle, and then he immediately informs us of the duty which arises from that extraordinary manifestation of LOVE)

  AND WE OUGHT (says he) TO LAY DOWN (our) LIVES FOR THE BRETHREN.

  1 John iii. 16. This plain declaration of our duty (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. "WE OUGHT to lay down our Lives," &c.) sufficiently enables us to account for the many extraordinary examples of SELF-LOVE being superseded by more noble Principles, some of which I have cited in my Tract on the Law of Nature, and Principles of Action in Man, p. 79—105, to which also the following may be added.

  THE GRATITUDE of the Galatians to their Teacher Paul, is expressed by that Apostle in the strongest terms—

  I bear you record (says he) that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

  Gal. iv. 15.

  Not inferior to this was the LOVE of that same Apostle himself towards the Corinthians, though they were so far from returning a mutual affection like the Galatians, that the Apostle, it seems, had reason to complain of their INGRATITUDE—

  I will very gladly SPEND, AND BE SPENT for you (literally "for your Souls," said he) though the more abundantly I LOVE you, the less I be LOVED.

  2 Cor. xii. 15.

  To "SPEND, AND BE SPENT" for others, and that "very gladly!" is the strongest expression of disinterested LOVE that could have been chosen! It implies a chearful sacrifice of every thing that is dear in this world (LIFE ITSELF NOT EXCEPTED!)

  and greater Love hath no Man than this, that a Man lay down his Life for his friends.

  John xv. 13. So that, as no Man can have greater Love than this, we may certainly esteem it the highest demonstration of "perfect Love;" and as the sen∣tence last quoted from the Apostle John relates, in its pri∣mary application, to the voluntary sacrifice which Christ made of himself to save Mankind, it leads us to the true foundation of that "perfect Love" enjoined in the Scrip∣tures, which (as the preceding examples demonstrate) does occasionally overcome the general Principle of

  Self-love,

  and every other interested Motive natural to "MAN!

  The Apostle John informs us, no less than twice in one chapter, that "GOD IS LOVE!" (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 John iv. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ibid. v. 16.)

  This information is introduced in an argument, whereby the Apostle endeavours to inculcate a due sense of the necessity we are laid under, to love one another, because GOD hath first loved us: so that GRATITUDE TO GOD must be the foundation of our "Love to one another;" and we are therefore bound to imitate (and will certainly endeavour to imitate, if "GOD DWELLETH IN US." See 1 John iv. 13.16.) that glorious Attribute of the Divine Nature, LOVE ("GOD IS LOVE") which he has manifested towards us, by sacrificing all that could be truly perfect and dear in his sight, even his only begotten Son, who also voluntarily submitted himself (for our happiness and eternal welfare) to the most severe temporal sufferings, and trials, even unto death!

  TO GOD, and to the ETERNAL WORD, therefore, (to whom we are indebted, not only for that extraordinary manifestation of LOVE, but for all other things that we enjoy, even for our very existence) our return of LOVE, must be UNLIMITED; and the natural Principle of SELF-LOVE, which is given as the measure of our LOVE to our Neighbour in the Law of Liberty, or second great Command∣ment, must be entirely suppressed whenever it falls in com∣petition with the Love of God enjoined in the first great Commandment; and though this doctrine is very hard and difficult to be received, and much more difficult to be practised, as it includes the most exalted Heroism and Greatness of Soul that Human Nature is capable of attain∣ing, yet we have ample reason to hope and trust (as the discharge of our Duty to our Neighbour includes and fulfils the most essential part of our Duty to God) that those men, who carefully endeavour to make "the Law of Liberty," (I mean the second great Commandment) their general or ordinary Rule of Conduct IN LIFE, will not want due assistance from the Almighty to enable them to fulfil also the duty which arises from the first great Commandment, even UNTO DEATH, if any extraordinary emergency should require such a manifestation of their LOVE; because we are assured by the Scriptures, that "GOD dwelleth" in those men, who maintain the proper measure of Love and Benevolence for the rest of mankind.

  "BELOVED" (said the beloved Apostle)

  let us LOVE one another: for LOVE is of GOD, and every one that LOVETH is born of GOD, and knoweth GOD. He that LOVETH NOT knoweth not God, FOR GOD IS LOVE. In this was manifested the LOVE OF GOD towards us, because that GOD sent his only begotten Son into the world, that we might live through him. Herein is LOVE, not that WE LOVED GOD, but that he LOVED US, and sent his Son to be the propitiation for our sins. BELOVED, IF GOD SO LOVED US, we ought also to LOVE ONE ANO∣THER.

  No man hath seen God at any time. If we love one another, GOD DWELLETH IN US, and his LOVE "is perfected in us." 1 John iv. 7—12. And again, in the 16th verse—

  We have known and believed the LOVE that God hath to us. GOD IS LOVE, and he that dwelleth in LOVE, DWELLETH IN GOD, AND GOD IN HIM. Herein is our LOVE MADE PERFECT, &c.
• 3 1.3

  (3)

  Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment. AND THE SECOND IS LIKE UNTO IT, Thou shalt love thy Neigh∣bour as thyself. On these two Commandments hang all the Law and the Prophets.

  (Matt. xxii. 37. to 40.)
• 4 1.4

  (4) This exception relates only to such extraordinary cases of emergency as are mentioned in pages 12 to 17.
• 5 1.5

  (5) On the other hand, notorious offenders, that are clearly convicted of their crimes by the laws of the land, may, consistently with reason and justice, be punished with a temporary DEPRIVATION OF LIBERTY, provided they be not sold to strangers, nor even to their own country∣men, to be subjected to private dominion, or the absolute rule of individuals, which is dreadfully baneful to mora∣lity! The community at large (and that community only whose Laws they have broken) can alone have any RIGHT to detain them in bondage; and this RIGHT of detaining should be moderated by such wholesome regulations for the religious instruction, as well as employment, of the un∣happy convicts, as should apparently tend more to their reformation, (to render them worthy of being speedily re∣stored to Liberty) than to any other object; and no per∣sons whatsoever should be entrusted with the care, in∣struction, or employment of such public delinquents, with∣out being subject to the inspection and legal controul of the king's judges, and of other regular crown officers of the Law department (but of no other crown officers as such whatever) as also of the county courts of assizes and sessions, courts of inquest, grand juries, justices of the peace, sheriffs, and of such other legal guardians of the public peace, for and in behalf of the public, lest the cause of liberty should suffer by the influence of any innovation in that respect.
• 3 1.6

  (3)

  Woe unto him that buildeth his House by Unright∣eousness, and his Chambers by Wrong; that USETH HIS NEIGHBOUR'S SERVICE WITHOUT WAGES, AND GIVETH HIM NOT FOR HIS WORK.

  Jer. xxii. 13.
• 4 1.7

  (4)"—For Achan the Son of Carmi,"—took of THE "ACCURSED THING," (i. e. of that which was devoted to Destruction by God's express Command):

  And the Anger of the Lord was kindled against the Children of Israel.

  Joshua vii. 1.—Thus the whole NATION was involved in the Consequences of Achan's Guilt! Nay, Jehovah himself expressly imputed the Action of that one Individual to the NATION at large, until a solemn and public Exertion of NATIONAL Justice had expiated that presumptive Breach of his Command! For when Joshua and the Elders of Israel lay prostrate before God, lament∣ing the public Calamity and Disgrace, which a late De∣feat of their Army had brought upon the NATION,—

  the Lord (Jehovah) said unto Joshua, Get thee up; wherefore liest thou thus upon thy Face? ISRAEL hath sinned, and THEY HAVE also TRANSGRESSED my Cove∣nant which I commanded them: for THEY have even taken of THE ACCURSED THING, and have stolen, (that is, THEY have stolen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

  and THEY have dissembled also, and THEY have put (it) even among their own Stuff.

  (Yet this general Crime, for so it was imputed, was perpetrated by a single Individual, though the whole NATION was doomed to suffer for it, till the actual Ag∣gressor should be brought to public Justice; and this should teach us, that the Welfare of NATIONS greatly depends on a strict Administration of public Justice and Righteous∣ness, lest the State should be accountable for the Crimes of Individuals.) "Therefore the Children of Israel" (said Jehovah himself)

  could not stand before their Enemies, (but) turned (their) Backs before their Enemies, because they were ACCURSED.

  (Thus the CURSE was trans∣ferred to the People from THE ACCURSED THING, until public Justice could trace and transfer it to the devoted Head of the guilty Person!) "Neither will I (said Je∣hovah)

  be with you any more, except ye destroy THE ACCURSED from among you.

  See the whole Chapter.