LETTER I. To Mr. John Lawrence, South Quay, Virginia. SIR,

I SHOULD not trouble you with the following lines, was it not for the bad effect your pamphlet, in vindication of negro ſlavery has had, on the minds of ignorant, weak and ſelf-intereſted men. Some indeed are willing to ſuppoſe it unanſwerable, but I told the gentleman who favoured me with your production, that I thought I could anſwer all the arguments you advanced. He pledged me to do it. I promiſed. I perform; for, What I can do, can do no hurt to try, Since you ſet up your teſt gainſt remedy: He that of greateſt works is finiſher, Oft does them by the weakeſt miniſter. Oft expectation fails, and moſt oft there— Where moſt it promiſes; and oft it hits Where hope is coldeſt, and deſpair moſt ſits.

May the preſent conteſt between freedom and ſlavery prove ſuch. I am young and you are old—wherefore I ſaid, Days ſhould ſpeak, and multitude of years ſhould teach wiſdom; but great men are not always wiſe; neither do all the aged underſtand judgment; therefore, I ſaid, hearken to me, I alſo will ſhew mine opinion, concerning ſlavery.

You begin by ſaying, "that the Bible is the only rule of faith and practice." Granted, for Chriſtians; and it is probable the deiſts after a few years experience, will judge the New-Teſtament to contain the beſt rules of action.

Your aſſertion, "that whatever has been as yet ſaid in favour of the emancipation of ſlaves, has been drawn from reaſon, and the conduct of ſome of the United States," is a palpable error. Slavery has been preached againſt, both by Heathens and Chriſtians, before the United States were known. Homer ſaid, 2600 years ago, Jove fix'd it certain, that whatever day Makes man a ſlave, takes half his worth away.

As you ſeem to diſcard reaſon, I ſhall endeavour to prove by the authority of ſcripture (which is not contrary, but always conſiſtent with reaſon) that even the Moſaic diſpenſation condemns perpetual ſlavery. Yes, ſir, I will produce a "Thus ſaith the Lord," for the manumiſſion of ſlaves.

I join with you moſt cordially, in "wiſhing rigid diſputants for liberty, to read their Bibles more;" for its doctrines breathe a moſt noble love of freedom, and a perfect hatred of tyranny.

When you wiſh the citizens of America to read the conſtitutions of the ſtates leſs, I muſt wiſh you a good night; for if it ſhould ever be the caſe, groſs darkneſs will cover the land, and ſtrange infatuation poſſes the people.

Thirſt after knowledge, religious and political, ſhould be the firſt trait in the character of republicans. The very eſſence of their government, modus of exiſtence, and energy of action, depends on the knowledge and virtue of the citizens. The citizens of America ſhould, therefore, read the conſtitutions of the different ſtates with attention; compare them together, and be emulous which ſtate ſhall form the beſt conſtitution, and enact the beſt laws, in order to render the greateſt poſſible happineſs to all their fellow creatures. The maxim of their legiſlatures ſhould be, "Nothing is done whilſt any thing remains to be done."

But I muſt endeavour to ſet you right with regard to that book called the Bible, which you take for granted ſupports negro-ſlavery, and that your treatiſe makes it manifeſt! Do you imagine, ſir, that the Bible is like Pope's Temple of Fame?

Where various news he heard of love and ſtrife; Of peace and war; health, ſickneſs death and life; Of old miſmanagements, taxations new; All neither wholly falſe, nor wholly true. Around a thouſand winged wonders fly, Born by the trumpet's blaſt, and ſcattered thro' the ſky. There at one paſſage oft you might ſurvey, A lie and truth contending for the way; And long 'twas doubtful, both ſo cloſely pent, Which firſt ſhould iſſue through the narrow vent: At laſt agreed together out they fly, Inſeparable now the truth and lie: The ſtrict companions are for ever join'd, And this or that unmix'd no mortal now can find.

Excuſe this digreſſion; it deſcribes but too truly the • ate of the Bible; it is made to ſay any thing, or nothing, juſt as it ſuits the party concerned. But, ſir, let us attend to the eternal rule of rectitude contained in it, and endeavour to ſeparate the precious from the vile.

Having thus introduced the ſubject, I bid you adieu for the preſent: till I hear of your reformation,

I ſhall continue Your opponent, PHILANTHROPOS. Charleſton, S. Carolina.

LETTER II. SIR,

"CURSED be Canaan, a ſervant of ſervants ſhall he be to his brethern," is your firſt argument in defence of negro ſlavery—you then aſk, "where this curſe was ever removed?" and ſpeedily draw your concluſion, that the poor Africans muſt be the deſcendants of Ham!

1ſt. Becauſe "the borders of the Canaanites were from Sidon as thou comeſt to Gerar, unto Gaza;" and to prove your point, Philip met the eunuch in this road.

2d. Where a curſe is, a mark you think will follow. The colour, ſhape, and even the hair of their heads, prove the poor Africans to be children of the curſe, and fit for nothing but drudgery and ſlavery.

In the 3d place, you labour to prove what no man denies, "that Iſrael had their hired and bond ſervants."

4th. That ſlavery is not forbidden in the New Teſtament; therefore it is lawful to buy and keep ſlaves.

You conclude by ſumming up the ſcriptures for and againſt ſlavery, and of courſe 〈◊〉 the majority on your own ſide.—You have not divided your pamphlet into ſections, but, as far as I can judge, the above is the ſubſtance of it.

I ſhall proceed to anſwer as briefly as poſſible, and 1ſt. The curſe denounced upon Canaan, was revoked in the deſtruction of the Canaanites by Iſrael. If you wiſh to lay any ſtreſs on the words, "a ſervant of ſervants ſhall he be," you ſhall be a ſervant to the Jew, and the negro ſhall be your's; for it is as probable that you are the deſcendant of Canaan as the Africans, notwithſtanding your curious obſervations in geography. Were not the Canaanites, without diſtinction, devoted to deſtruction, on account of their abominable iniquities. The Gibeonites alone, by their ſubtilty, eſcaped with the puniſhment of voluntary ſlavery. And you cannot be ignorant of the judgments that befel Iſrael for abuſing thoſe hewers of wood and drawers of water.

Do you aſk where the curſe was removed? I refer you to the goſpel—there hear the word "it is finiſhed!" admitting your own point, that the Ethiopians are the deſcendants of Ham, was not the curſe removed from the eunuch you refer to? Being the ambaſſador of the queen of Candace, and returning from Jeruſalem, not as a ſlave, but as the miniſter of a great nation, he was baptized by Philip, and moſt probably preached the goſpel of Jeſus in his own country, where it flouriſhed for ſome time.

Pray, Mr. Lawrence, who were the Carthaginians, and out of whoſe loins came the intrepid Hannibal? Were they not Africans? And though they were conquered, they made a great ſtruggle for liberty.

Your 2d obſervation ſcarcely deſerves notice: however, as the prejudice of the age is very ſtrong againſt the colour of the poor Africans, I ſhall make a few remarks.—And firſt, you ſay, "where a curſe is, a mark will follow." Very true; the tree is known by its fruit. But who told you that the deſcendants of Canaan had a black ſkin on account of the curſe?—Neither ſacred nor profane hiſtorians: then it muſt be the child of fancy, owing, I ſuppoſe, to the devil being painted black. But you ſhould remember the Africans, of late, not without cauſe, paint the devil white; and owing to ſuch men as you, who defend ſlavery, the name of a chriſtian is become more frightful to them than the devil himſelf.

I ſhall leave others to philoſophiſe on the colour of ſkins; it is enough for me, that the heat of the fire will turn moſt things black. The ſcorching ſun of Africa, without any cold winters to bleach, has perhaps had this effect, in a long ſucceſſion of years, on the colour and hair of negroes; add to this, that when the colour becomes once tinged, in the union of the ſexes, amongſt all creatures, a likeneſs is produced, which may be a reaſon why the blacks do not change their hue ſooner in this country: when intermarriages become general, the white colour will prevail in northern climates, but in more ſouthern latitudes it will always remain yellow or copperiſh.Should it be proved hereafter that the colour of negroes is a leprous diſeaſe, it is to be hoped the faculty will exert their ſkill in pointing out a remedy. But hear what the negro ſaith: Some view our ſable r •• e with ſcornful eye; Their colour is a diabolic dye. Remember, chriſtians, negroes black as Cain. May be refin'd, and join th' angelic train. —PHILLIS. 18. 〈◊〉 . 1 • . Deem our nation brutes to longer, Till-ſome reaſon you can find Worthier of regard, and ſtronger Than the colour of our kind. Slaves to gold whoſe ſordid dealings, Tarniſh all your boaſted pow'rs, Prove that you have human feelings, E'er you proudly queſtion ours. COWPER.

My 2d remark is on your obſervation about the ſhape of negroes; "that they are formed for drudgery," &c. A man muſt be ſtrangely prejudiced, not to ſee that both labour and thought affect the ſhape of every human being. Hence you may know a cruel ſlave-holder or tyrant by his complexion; as Mr. Jefferſon well obſerves, "The whole commerce between maſter and ſlave, is a perpetual exerciſe of the moſt boiſterous paſſions, the moſt unremitting deſpotiſm on one part, and degrading ſubmiſſion on the other: our children ſee this and imitate it. The parent ſtorms, the child looks on, catches the lineament of wrath, puts on the ſame airs, gives a looſe to his worſt of paſſions; and thus nurſed and educated, and daily exerciſed in tyranny, cannot but be ſtamped with odious peculiarities." Is it any wonder, that ſo many of the negroes, between their hard labour, want of thought, and the moſt abject ſlavery, ſhould want fine features? But notwithſtanding their condition, I have ſeen ſome hundreds of negroes as well made as any white man: beſides, if you were to make ſlaves of all the awkward people, I am afraid many of your white brethren would come under the laſh.

I proceed to conſider your third argument; "we read in the ſcriptures of hired ſervants and of bond ſervants." Yes, and of men having a great number of wives and concubines: but was it ſo from the beginning? No, ſir, there is not a ſingle clauſe in the moral law that juſtifies either.

But who are your great patterns of ſlavery? Abraham and Solomon! Let us ſee what kind of ſlaves they had: the former had three hundred and eighteen trained ſervants, born in his houſe, whom Joſephus calls reſpectable men, well inſtructed; they were a part of his family, had received the covenant of circumciſion, and adopted into the church of God; therefore could not be involuntary ſlaves. And if they were, how unlike your negro ſlaves! When do you inſtruct them to read and write, and teach them to bear arms, to fight with their maſters? No, you are conſcious of guilt; therefore you muſt not inſtruct them, nor permit them to bear arms, leſt they ſhould claim their indiſputable right—equal liberty with yourſelves.

But what manner of ſlaves had Solomon? Could the man who condemned oppreſſion, and declares death to be more tolerable than ſubjection (Eccleſ. iv.) keep involuntary ſlaves? No. But he brought the remnant of the Canaanites under tribute, and employed ſome of them, for a ſeaſon, as bondmen, in the building of the temple, for which labour they were moſt probably paid along with Hiram's ſervants.

But now we have it, Lev▪ xxv. 44, 45, 46. The Jews were permitted to buy of the heathen that were around them, and to leave their bondmen as an inheritance for their children for ever. But what was to become of the children of theſe bondmen? Not a word about them! ſurpriſing, that the law did not mention, "they and their children ſhall be your poſſeſſion for ever."The children of bondmen were without doubt born free, in Iſrael.

The fact is, that the Levitical law knew nothing of involuntary ſlavery, unleſs in the caſe of theft or debt—and in either of thoſe caſes, the year of jubilee cleared all bondmen, without diſtinction. Read the 10th verſe of Lev. xxv. And ye ſhall hallow the fiftieth year, and proclaim liberty throughout all the land, unto all the inhabitants thereof. The words for ever, in regard to bondage, could extend no farther than that year. In ſhort, the Iſraelites could not conſider their ſervants as bondmen any longer than they uſed them as themſelves; the ſame laws were made for the ſtranger as for the Iſraelite. But the poor negroes in America have no law to defend them—their evidence will not hold good againſt a white man; they may be abuſed, tortured, and are often wantonly killed—but what can they do? Nothing.

If a bond ſervant ran away from his maſter in Iſrael, he was not to be delivered up to him again, but he was to live where he choſe, "where it liketh him beſt—thou ſhalt not oppreſs him," Deut. xxiii. 15, 16. This plainly proves that the Iſraelites had no other law to bind their bondmen, but the law of kindneſs. Thouſands of ſuch voluntary bondmen may be had at this day in Europe, who would willingly attach themſelves and families to good maſters. Yes, money would be given with them, provided their maſters would ſupport them without becoming burdenſome to the public. What a contraſt between the bondmen which the Jews had, and thoſe which the Americans keep! There, if a ſervant ran away from his maſter, none dared to deliver him up again: but he was to live where he pleaſed: here; if a poor wretch runs away, for fear, perhaps, of being flogged to death, all the blood-hounds in the country are after him, and all the newſpapers muſt publiſh, to the eternal diſgrace of their country, that ſuch a negro has run away, with ſo much reward for bringing him back, dead or alive; how many of the poor wretches are at this day wandering in the woods, and had rather ſtarve themſelves to death than be taken; and when taken, how many put an end to their exiſtence, rather than bear the ſcorpion whips of their maſters. There were no ſuch caſes in Iſrael? would to God there were none in America!

You triumph, by ſaying, "Now as we have liberty from the Old Teſtament to buy and keep ſlaves, let us ſearch our New Teſtament, and ſee if we can find it forbidden there." But ſtop, ſin! where in the Old Teſtament can you find a paſſage that juſtifies 〈…〉 doing either? Are you a Jew or a Gentile? The wiſe regulations contained in the Levitical law, concerning bondmen, appertained to the Jews alone;Of courſe we as Gentiles have nothing to do with the Old Teſtament Laws as it reſpects Slavery. and this was granted them upon the ſame ground as the law of divorce, and plurality of wives.

The 8th commandment expreſsly forbids your kind of ſlavery: and the law of Moſes condemns to death every ſlave-holder in America; "He that ſtealeth a man and ſelleth him, or if he be found in his hand, ſhall ſurely be put to death."

Are there any in America at this day, ſo wilfully ignorant as not to know that the poor Africans were kidnapped from their native country, by a ſet of miſcreants, who ought to have been extirpated, long ago, from the face of the earth; knowing this property to be ſtolen, you keep it ſtill in your poſſeſſion, when you ought to return it to the right owners; wherefore, the blood of thoſe innocent men, you deprive of their rights, ſhall be required at your hands.

How impertinently you apply the tenth commandment to the friends of abolition. Can there be any thing more abſurd! Pray, ſir, wear the cap yourſelf, it fits you and your ſlaveholding brethern exceeding well: for what elſe but diabolical covetouſneſs could tempt men to trade in their fellow-creatures Strange horrid traffic! mournful to behold; Each tender feeling ſacrific'd to gold, And fellow men, like cattle, bought and ſold.

You plainly ſee, at leaſt ought to ſee, that Abraham, Moſes, and Solomon, your great patterns for ſlavery, will do nothing for you. They had each of them a black comely woman for a wife; and the curſe of God • ell heavy on M • ria • for ſpeaking againſt Moſes on that account. The conduct of theſe great men, plainly prove, that they knew • nothing of the curſe of ſlavery which you ſuppoſe to be inflicted by God on all Africans. Praying that God may open your eyes,

I remain, PHILANTHROPOS. Charleſton, S. Carolina.

LETTER III. SIR,

I COME now to what I call your fourth head; where you ſay, If ſlavery is not forbidden in the New Teſtament, we may lawfully keep ſlaves. By your leave, ſir, we may not. The New Teſtament does not forbid us, with St. Francis, to preach to fiſhes, and baptiſe horſes and horned cattle. Common ſenſe, however, teaches us that ſuch a con • uc • would be abſurd. Cock-fighting, horſe-racing, and various ſpecies of iniquitous gaming, not then, perhaps, in uſe, are not forbidden in the New Teſtament, yet we know ſuch practices to be contrary to the laws of Chriſt, and obnoxious to every idea we can form of moral virtue. But the goſpel, ſir, wherever its precepts are obeyed, aboliſhes ſlavery: this is, at any rate, tantamount to its being forbidden.

The firſt ſermon that Jeſus Chriſt preached, proclaimed liberty to the captives. All the prophets preached againſt oppreſſion, and predicted the day of emancipation. Chriſt took his text from Iſaiah, 〈◊〉 1, 2, and declared, that it was that day fulfilled in their ears. Glorious news! hear it: The ſpirit of the Lord is upon me: becauſe he hath appointed me to preach the goſpel to the poor; he hath ſent me to heal the broken hearted, to preach deliverence to the captives, and recovery of ſight to the blind; to ſet at liberty them that are bound; to preach the acceptable year of the Lord. And he cloſed the book—and if I was to do the ſame, this alone would be enough againſt ſlavery. But perhaps you will ſay the above text has a ſpiritual meaning; and moſt aſſuredly it has a literal one. Religious and civil liberty go always hand in hand; they are, in ſome reſpects, as cloſely connected as the ſoul is to the body. The whole ſyſtem of chriſtianity is called by James, "the perfect law of liberty." It could not be perfect, unleſs it comprehended the whole family of man, and this it does in a conſpicuous manner: the angels brought glad tidings of great joy unto all people, nations, kindred and tongue under heaven. The word goſpel ſignifies not only news but good news to all nations, and individuals who embrace the truth: and the truth ſhall make them free.

I do not ſay, that the believing ſlave will be immediately liberated from an unbelieving maſter. But I dare venture to affirm and prove, that every believing maſter, obeying the precepts of Chriſt, would ſet 〈◊〉 ſlaves at liberty without heſitation.

Suppoſe, for inſtance, that the young man who came to Chriſt to aſk, "what he ſhould do to inherit eternal life," to be a ſlaveholder; Chriſt told him to keep the commandments. O, he was a fine profeſſor! all this he had done! Chriſt admired him: and ſo do I admire many things in my ſlave-holding friends.—But Chriſt ſaid, "there is one thing lacking, go and ſell all that thou haſt and give to the poor." He might anſwer, if a ſlave-holder, there are no poor in my neighbourhood, we all ſupport our own ſlaves! Slaves, didſt thou ſay? What, go to heaven with a load of ſlaves on thy back! no, no, the gate is too ſtrait and the road too narrow for thee. Go and inſtruct them in the principles of liberty, then ſet them free and give them ſomething to begin the world with. When you have done this, take up your croſs and follow me; my miſſion on earth is to preach-deliverance to the captives, to ſet at liberty them that are bound, to do good to all, to love mine enemies, to eſtabliſh a ſyſtem of perfect equality among mankind.

None of my diſciples dare to lord it over one another. He that would be greateſt muſt be the ſervant of all: I cannot admit a ſlave-holder within the pales of my Church; if you would become my diſciple, you muſt deny yourſelf the pleaſure of handling a cowſkin or a hickory to flog ſlaves. Yes, you muſt deny yourſelf the pleaſure of their labour, unleſs you chooſe to pay them for it, and even then you muſt forbear threatening, for my diſciples muſt be meekneſs and love. If you object and ſay, "I have paid for them," then you had no right to pay for what no man had a right to ſell; I cannot admit my followers even to ſell themſelves.

If you have bought thoſe men, knowing them to be ſtolen, Moſes, in whom you truſted, will put you to death for it? and, if you had them from you father or great-grandfather, you are condemned juſt the ſame, unleſs ye flee to me as the Saviour for refuge: and you muſt know that I am come, not to deliver my people in their ſins, but from their ſins. If you would conſider yourſelf a chriſtian, your ſlaves muſt be inſtructed and ſet at liberty: they muſt enjoy the ſame privileges with yourſelf: but if you are determined to keep them ſtill in bondage, you may expect the conſequence. Remember the fate of Pharoah, and repent in time.

St. Paul exhorted thoſe who had believing ſervants "not to deſpiſe them, becauſe they were brethren, but rather to do them ſervice, becauſe they are faithful and partakers of the benefit," that is, they are now paid for their ſervices, are well treated, and have full liberty to change their maſters if they can better themſelves. But what muſt the poor ſlave do, who has an unbelieving maſter? let him, Look to the will and ſovereignty of God, Suffer it a while and kiſs the rod; Wait for the dawning of a brighter day, And ſnap the chain the moment when he may.

Notwithſtanding your ſtrange comment on "Do unto others as you would have others do unto you." The precept will continue eternally the ſame; and, in order that you they underſtand it, I would ſend you, for a few years, to be a ſlave to the Algerines, who, by the bye, are angels when compared with many of the Engliſh and American ſlave-holders. Your ſaying, that, if you were a ſlave, your holder had a right to keep you ſo, is downright blaſphemy againſt juſtice and common ſenſe; if you was to ſwear to this hypotheſis, no man in his ſenſes would believe you.

It is true, according to the laws of retaliation, the negroes have a right to make ſlaves of all their preſent ••• ders in America. "He that admits no right but force, no juſtice but ſuperior violence, arms every man againſt himſelf, and juſtifies all exceſſes. If it be lawful to enjoy becauſe we can; if we may ſeize the property of another, inſult his perſon, or force him to labour for our luxuries or caprice, merely becauſe he is weaker; this principle will be equally fatal to ourſelves." It juſtifies your ſlaves, the inſtant they become the ſtronger, in taking you, your wives and your children, and ſeparate you from each other, force you to labour to the •• ſic of whips and chains, from 4 o'clock in the morning till 8 at night, without any refreſhment but a little Indian meal and water, half naked, yes, • n ſome plantations quite naked, half ſtarved and cooped up together at night in a cold, dirty hovel, covered with wounds, bruiſes, and putrifying ſores: robbed of every thing that is dear; ſlogged for praying, and tortured for preaching conſolation to your fellow ſufferers; and, after having exhauſted your youth in ſervitude, you are abandoned in old age to wretchedneſs and diſeaſes. This is not an exaggerated ſtatement of the caſe, but the real repreſentation of things which are in America in the year 1797. O ſhame! where haſt thou fled!

But it is the uſe and not the abuſe of ſlavery which you defend: it is impoſſible, ſir, to ſeparate them: the whole ſyſtem is abominably iniquitous. I know there are many humane maſters in America, who uſe their ſlaves better, than many do their hired ſervants in Europe. What then, if a man keeps his whores well, does that juſtify his having them? I argue againſt the firſt principles of ſlavery; no man has a right to uſe or abuſe another without his conſent, unleſs he be guilty of ſome crime againſt ſociety, which expoſes him to its vengeance; every individual in the univerſe poſſeſſes certain rights which no man can diveſt him of, without injuſtice.

Your hackneyed phraſe, "Servants obey your maſters," ſuits your purpoſe juſt as well as Ephraim is joined to idols; let him alone: where in the bible do you meet with the words "Slaves obey your tyrants"? no where. It is well known the word ſlave is not to be found in the original text of the bible. The word ſlave in Jer. ii. 14. is added by the tranſlators, and the word Somaton, rendered ſlaves in Rev. xviii. 13. ſhould be tranſlated bodies as is the caſe every where elſe. The word dou •• s, and its derivatives, would read very awkward, if tranſlated ſlaves, ſlave, ſlaving, &c. inſtead of ſervant, ſerve, ſerving. A few quotations will be ſufficient to ſhew the abſurdity. Gen. xlii. 10. "But to buy food are thy ſlaves come." Pſalm cxix. 91. They continue this day according to thine ordinances, for all are thy ſlaves. Luke i. 38. and Mary ſaid, "Behold the ſlave of my Lord." Luke xv. 29. "Lo theſe many years do I ſlave thee." Acts xx. 19. "Slaving the Lord with all humility of mind"!!!

That hired and indented ſervants ſhould be exhorted to obey their maſters, is very rational; and was it not for the ruinous ſyſtem of ſlavery, it would be done more cheerfully. But Oh moſt degrading of all ills that wait On man, 2 mourner in his beſt eſtate. All other ſorrows, virtue may endure, And find ſubmiſſion more than half a cure. Grief is itſelf a med'cine, and beſtow'd, T' improve the fortitude that bears a load; To teach the wand'rer, as his woes increaſe, The paths of wiſdom, all whoſe paths are peace. But Slavery! virtue dreads it as her grave, Patience itſelf is meanneſs in a ſlave Nature imprints upon whate'er we ſee, That has a heart and life, in it—BE FREE!

But the ſlave-holder, with one ſtroke, extirpates every thing that alleviates the evils of life, and arms every man in an eternal war againſt his fellow-creature. Let me therefore adviſe you, ſir, to renounce principles which can be maintained by no one but a profeſſed enemy to mankind. Wiſhing you to weigh the matter well, I remain,

PHILANTHROPOS. Charleſton, S. Carolina.

LETTER IV. SIR,

I WAS going to wiſh you a good morning, Sir, but the Poet forbids me.

" For Ah! what wiſh can proſper, or what pray'r For merchants rich in cargoes of deſpair, Who drive a loathſome traffic; gage and ſpan, And buy the muſcles and the bones of man: The tender ties of father, huſband, friend, All bonds of nature in that moment end; And each endures while yet he draws his breath, A ſtroke as fatal as the ſcythe of death."

Alas! the poor African is fallen among thieves, and the Prieſts and Levites of popery and proteſtantiſm, have paſſed him by, whilſt wallowing in his blood, and inſtead of relieving him, you have endeavoured to prove that he deſerves to be made a ſlave, both he and his children for ever, and that for the ſins of his forefathers! And are there none who will have mercy on the poor African? Yes: the Samaritan comes by; French Deiſts have pour'd wine and oil into the wounds of the diſtreſſed negroes, whilſt profeſſed Chriſtians keep them in bondage, and will not let them go free! But Chriſtians, O never call them! bluſh for ſhame, Ye worſe than heathens: let the ſacred name By acts of violence be not profan'd; By crimes, black crimes, like your's ſo foully ſtain'd, That high profeſſion you diſgrace, renounce, And turn conſiſtent Atheiſts at once. Divine religion! canſt thou patronize Such curs'd oppreſſion, ſuch baſe cruelties; Doſt thou acquire thy converts by ſuch means As heavy bondage ſcourges, racks, and chains? Is this the way in which th' untuto • 'd mind By thee is taught, and poliſh'd and re • in'd?— No;—Bleſt religion ſuch a conduct hates, And Mammon's worſhippers lo •• reprobates. Her paths are peace, her ways are pleaſantneſs, No mark of blood, her angel-footſteps trace; No thirſt of rapine in her face appears, But ſweet compaſſion every feature we • rs. Good-will to man beams in her ruthful eyes, Her foſtering hand with tendereſs care applies. A healing balm,—inſtead of ſcorpion whips, The law of kindneſs dwells upon her lips; Majeſtic meekneſs her perſuaſions arm, And make them ſtrong, th • uncivilis'd to charm; The pow'r divine that waits to bear her word, Gains greater conqueſts than Mahomet's ſword.

But what ſhall we ſay when Iſrael turns his back on the enemy? There is an Achan in the camp, and I do not heſitate to affirm that the preſent forlorn ſtate of religion in many of the ſtates, is owing to negro ſlavery.

I know there are many other crying ſins in the country, but this is the principal vice. "Robbers invade the property, and murderers the life of human beings, but he that holds another man in bondage, ſubjects the whole of his exiſtence to oppreſſion, bereaves him of every hope, and is therefore more deteſtable than the robber and aſſaſſin combined."

With what face can any ſlave holder pray for the ſucceſs of the goſpel, whilſt he acts contrary to its firſt principles? Or have the Americans (as Day ſaith) ſhared the diſpenſing power of St. Peter's ſucceſſors to excuſe their own obſervance of thoſe rules which they impoſe on others? It is truly ridiculous in a civil ſenſe, that they ſhould with one hand ſign a bill of rights declaring all men equally free, and yet with the other hand brandiſh a whip over their affrighted ſlaves: if men would be conſiſtent, they muſt admit all the conſequences of their own principles; and the Americans, both as men and profeſſed Chriſtians, are reduced to the dilemma of acknowledging the rights of▪ their negroes, or ſurrendering their own.

Your obſervation on Mr. O'Kelly's comment on Rev. 18. 30, I ſhould take no notice of, were it not for this horrid queſtion, "Pray where is the difference between one man making uſe of a horſe to ſerve him, and another employing a ſlave?" You think that according to the above text, it is an equal abomination to buy horſes, chariots, fine linen, &c. as it is to buy the bodies and ſouls of men:—what diabolical reaſoning! becauſe what may be lawfully ſold is connected with what no man has a right to ſell; do you ſuppoſe that it juſtifies you in keeping ſlaves;—and the church of Rome in ſelling indulgences, and pretending to bring ſouls for money out of purgatory!

Your argument with J. Ramſay that the devil is the author of ſlavery, proves you to be a faithful ſervant of Old Nick, otherwiſe you would not be ſo zealous in defending his trade. You charge thoſe who are advocates for the manumiſſion of ſlaves, with "being blinded by the devil;" pray, ſir, to what end did Jeſus Chriſt come into the world? was it not to deſtroy the works of the devil? then according to your own mouth you are condemned to be the man blinded by the devil—and that the friends of emancipation are children of light, labouring together with Chriſt to deſtroy ſlavery▪ which is the works of Belzebub!

As a champion combating all around, you next meet Mr. Leland, who aſſerts "that the whole ſcene of ſlavery is pregnant with enormous evils, and why not liberate them at once;"—"He would to heaven this was done, for the ſweets of rural and ſocial life, will never be enjoyed until then;" had he ſaid juſtice will not be done until then: God will not be honoured by the ſlave holders until then, it would be as well.

Something, he ſays, muſt be done, and you ſay that this ſomething is already done, and refer him to Titus ii. 9. You might as well refer him to Tobit and his dog, for the exhorting of ſervants to obey their maſters, has no more to do with the obedience to their tyrants, than I have to do with the inhabitants of Jupiter; no, ſir, that ſomething has not yet been done in all the ſtates: the negroes in the firſt place ſhould be inſtructed ſo as to underſtand their rights as men, and their duties as citizens: then emancipate them without heſitation. This inſtead of producing any bad conſequences, would cauſe the bleſſings of God to flow through the land, as our majeſtic rivers roll their rapid waves to the ocean. Let the legiſlators of the different ſtates, therefore enact, that every ſlave-holder ſhall inſtruct his negroes in the duty of citizenſhip, and uſe them in every reſpect as citizens for the term of _____ at which period they are to have full liberty to chooſe their own maſters, or form a ſettlement together in ſuch parts of the union as ſhall be appointed for them.—Any man holding ſlaves, not complying with the above law, ſhall forfeit £—to the ſtate, and the immediate manumiſſion of all his ſlaves.

If ſuch a law ſhould not be enacted, I would hope that every conſcientious man will act in this caſe as if there was no law, knowing this, "that the law is not made for a righteous man, but for the lawleſs and diſobedient, &c." and O that I could ſee the time When the defenceleſs are not bought and ſold, Nor ſordid Chriſtians thirſt for paltry gold.

PHILANTHROPOS. Savanna, Georgia.

LETTER V. SIR,

AS you have concluded your pamphlet by collecting together thoſe paſſages of ſcripture which you ſuppoſe favoured ſlavery and bondage. I ſhall collect a few out of many which ſpeak againſt oppreſſion. If ſimilar conſequences are deduced from the ſame cauſes, the application of the words Africans, America, &c. inſtead of Iſrael and Canaan, can be no crime; they are, however, wrote in Italics, that you may ſee where the ſcripture-words are exchanged.

Envy thou not the oppreſſor, and chooſe none of his ways; for he that oppreſſeth the poor reproacheth his Maker. Rob not the poor becauſe he is poor, neither oppreſs the afflicted in the gate. The Lord will be a refuge for the oppreſſed, and will judge the fatherleſs and the oppreſſed, that the man of the earth may no more oppreſs. For the oppreſſion of the poor, for the ſighing of the needy, now will I ariſe ſaith the Lord. I will ſet him in ſafety from him that puffeth at him. They are corrupt and ſpeak wickedly concerning oppreſſion. They ſpeak loftily. But he ſhall judge the poor of the people. He ſhall ſave the children of the needy, and ſhall break in pieces the oppreſſor. The cry of the children of Africa is come unto me, and I have alſo ſeen the oppreſſion wherewith the Britiſh and the Americans oppreſs them; and I will break the yoke of their burden, and the rod of their oppreſſors as in the day of Midian. Surely oppreſſion maketh a nation as well as a wiſe man mad.

So I returned and conſidered all the oppreſſions that are done under the Sun: and behold the tears of ſuch as were oppreſſed, and they had no comforter; and on the •• de of their oppreſſors there was power. Wherefore the Lord God hath ſworn by his holineſs, that lo, the day ſhall come upon you, that unleſs you repent of your evil doings, he will take you away with hooks and your poſterity with fiſh-hooks.

O Americans! thus ſaith the Lord, execute judgment in the morning, and deliver him that is ſpoiled out of the hand of the oppreſſor; leſt my fury go out like fire, and burn that none can quench it. Hear this now ye kine of Baſhan, which oppreſs the poor negroes and cruſh the needy among them; which ſay to their maſters, come and let us drink, for to-morrow will be as to day and much better: but thus ſaith the Lord, woe to the oppreſſing city! ſhe obeyed not my voice; ſhe received not correction, in her late ſtruggle for Liberty ſhe truſted not in the Lord that he would provide for her if in caſe ſhe liberated her ſlaves; ſhe drew not near to her God to aſk counſel of him, who fought her battles and eſtabliſhed her independence. Wherefore what have ye to do with me, O Southern States, nor are ye to the north, eaſt and weſt free from blood; for the poor Africans have ye bought and ſold like cattle. Wherefore have I ſold your ſons and your daughters to the Algerines and Indians, and I will come near to you to judgment; and I will be a ſwift witneſs againſt the ſlave holders, and againſt thoſe who oppreſs the poor negroes, and turn away the ſtranger from his right, for ye were ſtrangers yourſelves at one time in this land.

Therefore thou ſhalt neither vex a ſtranger nor oppreſs him; for ye know the heart of a ſtranger. Wherefore thus ſaith the holy One of Iſrael, becauſe ye deſpiſe this word, and truſt in oppreſſion and perverſeneſs and ſtay thereon. His iniquity ſhall be to you as a breach ready to fall ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an inſtant.

Therefore go to now ye rich men, weep and howl for your miſeries that ſhall come upon you. Your riches are corrupted, and your garments are motheaten: your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you, and ſhall eat your fleſh as it were fire. Behold the hire of the ſlaves which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them that have reaped and planted have entered into the ears of the Lord of Sabaoth: ye have lived in pleaſure on the earth and been wanton; ye have nouriſhed your hearts as in the day of ſlaughter. Ye have condemned and killed the juſt, and he (the poor African) doth not reſiſt you; but in a mournful tone after being ſcourged and tortured to the laſt degree ſaith with his expiring breath, "Maſter, you have killed me."

For thy violence againſt thy brother, (the African) ſhame ſhall cover thy borders, O America! Becauſe I have called by a particular Providence upon you to ſet them free, when you obtained your own liberty, and ye refuſed. I have ſtretched out my hand, ſince and ſmote your borders, particularly the ſeat of your Federal Government with a malignant ſcourge, but you have not regarded. I have cauſed an inſurrection to take place in the land, and have ſent forth a furious element to threaten and deſtroy your cities; your commerce likewiſe I have given as a pr • y to contending powers. But ye have ſet at nought all my counſel, and would none of my reproof; I alſo will laugh at your calamity; I will mock when your fear cometh as a deſolation, and your deſtruction cometh as a whirlwind: for I will continue to plague you more and more, until you let the Africans go free.

Ye have faſted and kept days of thankſgiving, but is not this the faſt I have choſen? to looſe the bands of wickedneſs, to undo the heavy burden, and let the oppreſſed African go free, and that ye break every yoke of bondage among you: therefore learn to do well; ſeek judgment, relieve the oppreſſed, and if ye thoroughly amend your ways and your doings, if ye thoroughly execute judgment between a man and his neighbour, if ye oppreſs not the ſtranger, &c. Then I will cauſe you to dwell in this place, in the land I have given to your fathers▪ for ever and ever.—But if ye continue to keep the Africans in bondage, behold the day cometh that ſhall burn as an oven; and all the proud oppreſſors, yea, and all who do wickedly ſhall be ſtubble, and the day that cometh ſhall burn them up, ſaith the Lord of Hoſts, that it ſhall leave them neither root nor branch. No not ſo much as a ſlave-holder in the world

Then ſhall the oppreſſed take up this proverb againſt the tyrants and ſay; How hath the oppreſſor ceaſed! What ſhall the prey be taken from the mighty, and the captive be delivered? But thus ſaith the Lord, even the captives of the mighty ſhall be taken away; and the prey of the terrible ſhall be delivered; for I will contend with him that contendeth with thee, and will ſave thy children. And I will feed them that oppreſs thee with their own fleſh, and they ſhall be DRUNKEN WITH THEIR OWN BLOOD, as with ſweet wine. I, even I, am he that will comfort you O Africans!—Who art thou, that thou ſhould'ſt be afraid of a man that ſhall die—and forgetteſt the Lord thy maker; and haſt feared every day continually becauſe of the fury of the oppreſſor, as if he was ready to deſtroy.

And where is the fury of the oppreſſor? The captive-exile haſteneth that he may be looſened, and that he ſhould not die in the pit; nor that his bread ſhould fail. For it ſhall come to paſs in that day that his burden ſhall be taken away from off thy ſhoulders, and his yoke from off thy neck, and the yoke ſhall be deſtroyed becauſe of the anointing—becauſe of the promiſe and the oath of God, the unction of Liberty ſhall be poured upon all fleſh; and Ethiopia among other nations ſhall ſtretch forth her hands to God. Yes, all the nations of the earth ſhall like kindred drops of rain mingle together in one ocean of love—in one family of brethren. Then I ſhall ſing— All hail! immortal Freedom's reign! Th' enraptur'd priſoner burſts his chain: Thy genial rays, bright ſun of love, Melts the rude ſavage to a dove; Nor prieſts nor tyrants ſhall confine, Or damp thy influence divine; Thy glorious and all conq'ring light, Diſpels the ſhades of ancient night. Beneath thy rays, Mankind ſhall laſt, Without a Pharoah to give taſk, Sweet Liberty their only law, And heav'ns great King their only awe.

I hope Mr. L—and the Americans in general will think of the threatenings above quoted, and conſider whilſt it is called to day, what belongs to their peace. I rejoice that there are ſo many in the United States who abhor ſlavery in their hearts; for their ſakes, I truſt the Lord will ſpare the land from a deluge of blood. This is the fervent prayer of the author, who will behold, with tranſports of joy the riſing empire of America eſtabliſhed in righteouſneſs and peace. Farewell.—I ſhall ever remain,

PHILANTHROPOS. Savannah. FINIS.