MY mind having been frequently led to consider the inconsistency of the practice of slave-keeping, and making traffic of our fellow-men, to the precepts and doctrine of our blessed Lord and Lawgiver, which, with regard to duty one to another, is sum'd up in this short command, viz. ‘Whatsoever ye would that men should do to you, do ye even so to them,’ and wishing to see an end put to this unrighte­ous practice among christians, felt an incli­nation to fling a few hints together, several of which to me appeared new on the sub­ject, which may possibly lead some more closely to inspect their own situation, in or­der to discover how far they stand ap­proved by impartial justice in this business, and as the Jewish law was positive, ‘That [Page 6] whoever stealeth a man and selleth him, or if he be found in his hand, he shall surely be put to death.’ Exod. xxi.I6.

The following Queries may be worthy our serious attention.

Query I. Was this part of the ceremonial law intended only for the Jewish nation, or founded on universal distributive justice, adapted to the nature of things, and equally necessary to the rest of mankind?

II. Is he who encourages the thief to steal and receives the goods, more innocent than the thief?

III. As christians consider it unlawful to make slaves of their fellow-believers, does the precepts of Christ, or nature of things give a christian any stronger title to his na­tive freedom than an African?

IV. If it was a heinous crime to take a fellow-servant by the throat and deprive him of his liberty because he could not pay a just debt, is it not much more so to de­prive our fellow-servants of their freedom who owe us nothing, nor ever did us the least injury?

V. Is not the command which prohibits the coveting our neighbour's ox, servant, &c. broke with a much deeper degree of [Page 7] guilt, by coveting his person, and when in our power the making him our slave?

VI. Does not he, who for gain, buys, sells, or keeps in slavery the descendants of those who were unjustly deprived of their freedom, thereby justify the original act, and put himself in the place of the first aggressor?

Object. But the negroes brought here are captives taken in war, and, by the custom of the country belong to the victors, who have a right to slay or otherwise dispose of them.

To pass over the Europeans being the oc­casion of those wars by their demand for slaves, and that many of the negroes brought here, have been stole, &c. let us consider how far a custom allowed of among benighted Africans, is to be countenanced and upheld by enlightened christians, who are commanded to, ‘Do unto others, as they would have others do unto them,’ not to a part only, to those of their own re­ligion or colour, but to all men; where­fore no christian can keep a slave or be ac­cessary thereto, without (in some degree) incurring the guilt of breaking his Lord's command, unless he is willing himself and posterity should be slaves; and as to this custom of selling those of their own nation and colour into perpetual slavery, from pa­rents, husbands, wives, children, and all [Page 8] the tender connections of life; who can think of it without the utmost abhorrence. Shall we then, shall christians plead it as an excuse for our conduct, when at the same time we are the moving cause which pro­duce those effects, as certaintly as the weights in a clock are the cause of its striking. Re­move the weights and the striking ceases. Let all who bear the christian name leave buying slaves, and this infernal custom of theirs, of selling their brethren will I be­lieve equally cease. A custom that casts the most indelible odium on the whole peo­ple, occasioning some from hence to infer that they are a different race, formed by the Creator for brutal services, to drudge for us with their brethren of the stalls.—However extravagant such a supposition may appear, it is the only rational one that can fully justify the practice, and give peace of mind to a slave keeper; for until he can persuade himself that this is the case, the above precept must continually reproach him with being a hypocrite and no christian who can thus live in a deliberate oppositi­on to Christ's command; and I am fully persuaded there is few to be found who justifies the practice but is more or less tinctured with this opinion. Well then if this people's custom of going to war for no other purpose than to take prisoners; [Page 9] stealing, kidnapping, &c. their neighbours and children, in order to sell them for slaves, cannot be thought of without raising the utmost detestation, as what most effectu­ally saps and destroys every social tie, on which all temporal happiness stands — is black with every guilt, and the most truly infernal of any practice that ever obtained among mankind — what excuse, what plea, will our negroe masters make at the great day of retribution, for encouraging those execrable crimes by receiving the plunder?—It will be none, I doubt, to say my negro was born in my father's house, or in America, and therefore not obtained in that way; for I consider the person who was brought from his native country against his will and made a slave, to exist in each in­dividual of his posterity, however distant in point of time. And the person in whose hand such posterity is found, so long as the injury is continued, to represent the original stealer or plunderer, whose right hath been conveyed down to him, and is that by which he claims property in such posterity, con­sequently represents him in whom this claim ultimately existed; nor can he wash his hands from this guilt by delivering such pretended property either by sale or gift to another, more than Pilot washed his from the guilt of Christ's death, whom he [Page 10] knew to be innocent, and had it in his power to have set at liberty.

But to return to the source of this evil; if we look upon the first move so odious, so hateful, and find ourselves filled with indignation and abhorrence against the per­petrators, how can we countenance and encourage, and thereby become promoters, abettors, and accessories therein, which every one in a less or greater degree is who buys, sells, or keeps in slavery one of these people after the age the law of nature gives each human being an equal right to freedom; for can there be a greater absur­dity than to say, I detest the plunderer, when I am greedily sharing the spoils; or innocent of the guilt, if I refuse to make restitution to the true owner of his proper­ty of which I am in possession, and of which he was unjustly deprived.—This opens a large field for consideration, for it really appears to me impossible for any one of their own seeking and choice, to be con­cerned in slave-keeping, or partake of the profits, without incurring a degree of the original guilt. For if an innocent free-man, who had no ways forfeited his freedom, was by force taken from his native country and made a slave and begets children, who by virtue of the original injury are kept slaves, and they beget others, and so on for twenty [Page 11] generations, the first wrong, a robbery of freedom, is continued, and exists in each of these, as much as it did in their common ancestors; nor can I defend or justify my title to one of them without defending and justifying the original injury on which my right is founded, and my refusing to restor this stolen property, of which I am possessed, to its right owner, shews that I approve the original act, and being a sharer of the spoils, become a sharer of the guilt, as also justly chargeable with a repetition of the crime; for every individual of the human species by the law of nature comes into the world equally intitled to freedom at a pro­per age, although their parents may have been unjustly deprived of, or forfeited theirs. Children are not to answer for the sins of their parents; and whoever having the care or possession of a child, and denies him his freedom at an age the laws of his coun­try gives it to others, and without any act or consent of the party to justify it, com­mits an act of violence against the strongest of laws, the law of nature,—robs that individial of his inherent property, his freedom, a right which was never given by the universal Father to any one of his crea­tures over one another, without some fault on their part, not even to parents over their children. — A property more sacred, inte­resting, [Page 12] and essential to us as free agents, and accountable creatures than any other. And whoever partakes of the labour of such, or the profits arising therefrom, be­come sharers of the spoils of oppression.—Can we then believe the Supreme Being to be an indifferent spectator of this inhuman trade, this assumed authority of one part of his intelligent creatures levelling another part with the brute animals to drudge and toil for their will and pleasure. Buy and sell them like cattle, deprived of every ra­tional enjoyment, with the addition of every species of human misery.—If he really is a GOD taking cognisance of the actions of men—of one flesh hath created all nations of people—is no respector of persons, but renders to every man according to his works—is particularly attentive to the cries of the poor and needy—will he not assured­ly judge for those things? ‘Rob not the poor, because he is poor, neither oppress the afflicted in the gate. For the Lord will plead their cause, and spoil the soul, of those that spoiled them.’ Prov. xxii.22, 23.

The scripture mentions ^* the wicked balance, and bag of deceitful weights, the use of which, I believe was never more ap­parent than in this dark business, in ex­cusing [Page 13] the keeping slaves, and in raising difficulties against setting them free, it would be endless to attempt a catalogue of the trifling and absurd reasons used on these occasions, nor have I any inclination, my intent being only just to hint at matters; to reason with those who justify slave-keep­ing, after its unlawfulness hath been so plainly and abundantly proved, would ap­pear idle in me. But such who solemnly pretend to condemn the practice, yet shel­ter themselves under supposed difficulties in setting theirs free, or willing to free them after they have spent the prime of life in their service, or make them pay so much per year to secure their estates, &c. I would beg of such to lay aside the false balance and deceitful weights, and use the true.—Weigh this matter in Christ's scales. ‘Do unto others, as ye would they should do to you.’ This will oblige you to set your negroes free at the same age your own children are, without unjustly coveting their labour till they are 25 or 30 years of age, or compelling them to pay you a yearly sum. They have as good a right to their freedom at twenty-one in the eyes of unbiased justice as your own sons, and to deny it to them, is as I said before, a repe­tition of the crime which brought their ancestors out of their own country, viz. a [Page 14] robbing them of their freedom, which if born and continued there, they would have enjoyed, nor can their being born among christians cancel this invariable law of nature, or make the seizing their freedom by force here, any less injustice than had it been done there; the injury to the individual is the same, and equal­ly incompatible with doing as we would be done unto.—Should one of your sons be kept an apprentice by force, a year longer than his master had a right, satisfac­tion must be made, or a prosecution com­menced and what not, for redress. But the poor Africans having no advocate but his master's conscience, may be kept year after year, and perhaps die at his drudgery like a horse at the plow, or have his free­dom restored at a time of life when it is rather a punishment than favour.

Object. But surely thou wilt admit of some distinction between the children of white people born free, and those of our slaves who cost us great sums of money which we have not been repaid, or perhaps bought young and not earned half their cost by the time they are of age, as is my case. I have a woman bought when young, who having had children fast, hath earned very little of her purchase money, and if I should set all these free as they arrive to [Page 15] the age of men and women, shall be a great loser by them; thou wilt hardly say that would be reasonable.

My friend thy reasoning proceeds from the bag of deceitful weights; the true balance discovers justice to be quite another thing than thou seems to think it, here is no respect of persons. Justice to thy ne­groe weighs as heavy as justice to thyself, a small loss in thy interest put in this scale against the freedom of an innocent fellow; creature, weighs but as a feather against mount Atlas, perhaps the barely claiming no right to them after the age of I8 and 2I may fall greatly short of christian justice in this scale; let us therefore a little investi­gate this matter.

Query. How came thee possessed of this woman?

Ans. I bought her of an African mer­chant, who brought her from Guinea when a child.

Query. How came he by her?

Ans. I know not: I sppose he bought her of them who had a right to sell her.

A right to sell her! No one, not even her father could have such a right longer than till she came to the age of a woman, at which time she was pronounced free by the law of nature, the rules of equity and justice, and precepts of Christ, whether in her fa­ther's [Page 16] house, or a master's, in her native country, or among strangers; this inhe­rent right she carries with her, and cannot be disseized of but by her own consent.—But it is very likely she was stolen from her parents, and then justice will say the perpetrator had not the least right to her, consquently could convey none, but that he deserved death for the act.—If this is the chain of conveyance on which thy title to these negroes stands, thou sees it is none at all, but that the life of the person thou holds under, was justly forfeited for being the means of putting them into thy power; therefore if thou had been a christian in deed and in truth, that is, been dictated in all thy conduct by the precepts of Christ, which are the perfections of justice, would sooner have cast thy money into the fire, than have made such an unchristian pur­chase, by doing of which, thou approved of, and made thyself a partner in all string of crimes committed in procuring, bringing, and selling this child for a slave; but having done it, should then have acted the part of a father by her, been more earnest in giving her a christian education, than to make her earn her purchase-money, and have claimed no right to her after she came to woman's age.—This is as thou would desire a child of thine should be [Page 17] treated in the like circumstances; but as thou did not then discharge a christian duty by her, hath now an additional cumber, and ought to do this by her children; for being under thy care, their own father can­not do it, and by a free act of thy own, thou stands his substitute as to their edu­cation, and ought to discharge a father's duty to them in that respect.

Object. I act the part of a father by negroes! be at the cost of raising them, schooling and what not, and when they are able to earn something, set them free! I'll assure thee I'll do no such thing, it would be injustice to myself and family.—Why at that age they'll bring me near one hundred pounds per head.

Do not be warm my friend, I am not about to force thee to obey the laws of God, ^* "To deal justly, and love mercy." I know thou has the laws of men on thy side. I am only endeavouring to shew thee it would be abundantly thy greatest interest so to do; and as thou calls thyself a christian, should expect much rhetorick need not be used to convince thee that to be such it is absolutely necessary to obey Christ's precepts and doctrine; to which there is nothing more diametrically oppo­site [Page 18] than the slave trade from first to last.—But if, with Dives, thou art preferring this world's treasure to that which ought to be laid up in heaven,—I fear thou will share his lot in the conclusion.

Object. I am not preferring this world's treasure in that sort, but think it very just these negroes should serve me till they are 25 or 30 years of age to pay for their bring­ing up, and then a yearly sum for some time to secure my estate from charge.

Thou art still using the false balance, the true one will decide quite otherwise. It hath been already shewn that by the law of nature and precepts of christianity, thou had not the least right to the mother's labour after she was of woman's age, and thy keeping her against her will, was rob­bing her of her freedom, which at that time became her own property, and in consequence of that unlawful act, now claims her children;—but can justly have no other, or greater power over them than that of a father until they are men and wo­men, when having received from thee a christian education to enable them to get a living, and be useful members of society, ought then enjoy their freedom as fully as thy own children. And as to paying a yearly sum to secure thy estate, it is the height of injustice; this incumbrance was [Page 19] not brought on by any fault or act of theirs, but by thyself, and as it was of thy own seeking, ought to bear the burden, and not punish innocent persons for thy faults. Do the best the present circumstances will ad­mit of, ^* ‘Loose the bands of wickedness, and let the oppressed go free,’ and thereby atone for what cannot be recalled; for whoever attempts to satisfy justice by setting their negroes free by halves in that sort, will find themselves as much mistaken, I believe, as Ananias and his wife, in try­ing to deceive the apostles with a part of the money their possessions sold for.—It is inflicting a penalty upon them,—and for what?—Justice abhors punishing an inno­cent person; and if they are innocent why shall they not enjoy their natural rights as fully and absolute as the rest of mankind. Or is it their being born of a different colour from ourselves that gives us this prerogative of dealing with them as we please; making natural justice quite ano­ther thing when applied to negroes, from what it is when applied to those of our own colour. However this simple circumstance may have prejudiced our minds, it may be well for all who are concerned with this people to remember, that they are equally [Page 20] the work of an Almighty hand, with a soul to save or lose, as themselves, and being so, doubtless will avenge their cause, altho' in his mercy he forbears long, the time of retribution will come; justice is as much his attribute as mercy.

Object. Thou says much of doing as we would be done unto, &c. for my part I think it a great happiness for the negroes that they are brought here, whereby they become acquainted with the christian doc­trine, which they would have remained ignorant of, had they continued in their own country.

A hopeful argument! fabricated by the same hand as those in favour of the Spanish inquisition, and with about as much sense and reason. Those murderers it is said, will with a very grave face tell an heretick at the time they are torturing him in the most exquisite manner, that they do it out of pure regard for his soul; thus for the good of their souls, destroy hereticks in a more horrible sort than a lion, or tiger, does his prey. And these make use of the most unchristian means to get and keep their fellow-men in their power, and render them the most miserable of human beings, to make them acquainted forsooth and in love with christianity, which it is well known is the least of their concern, and [Page 21] that few take more care to instil into their negroes than into their cattle. But this plea, tho' often used, is too absurd and ridi­culous to be seriously refuted, shall there­fore dismiss the subject after giving another sample of like pious concern for the souls of men, which may bring it more feelingly home to ourselves. The duke of Parma, on hearing of queen Elizabeth's proclaim­ing a day of thanksgiving for the defeat of the Spanish Armada, exclaimed! ‘Mis­taken woman! Blind nation! to return thanks for the greatest misfortune that could have befallen them! for had that enterprize succeeded, they would all have been converted to the true catholic faith.’—Now had they obtained their ends, butchered thousands, and enslaved the rest, I suppose we should think it the greatest insult on reason, to say it would have been a real kindness to the English, tho' it might be so said with much more propriety and truth, than it can respecting negroes, who are brought from their na­tive land, where they enjoyed freedom and independance in a more extensive degree than we do, and placed here on a footing with the brute creatures, that are generally treated with greater care and tenderness than they. ^* In the other case, the people [Page 22] of England by submitting to the conquer­ors, would have enjoyed their civil and natural privileges. How far that is from being the case with slaves, concerns their masters awfully to consider.