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 [6]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 [7]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 [8]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, [9]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 [10]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 [11]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 ( [...]) 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 [12]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; 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 John iii. 16. yet as this far exceeds the meaſure of Love laid [13]down in the ſecond great Command⯑ment, which is given us as the general [14]or ordinary Rule of Life, we may be aſſured, that ſuch a very difficult duty, [15]as that of laying down our Lives for the Brethren, can only be required of us on [16]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 [17]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 [18]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 [19] 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 [20]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; 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 [21]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 [22]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 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 [23]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 would be unwilling to experience in his own perſon from another.

[24]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 [25] 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 [26]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 ( [...]) 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 ( [...]) to enforce his argument. ‘My Brethren’ (ſays he) ‘have not the Faith of our Lord Jeſus Chriſt’ (the Lord) ‘of Glory, WITH RESPECT OF [27]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 ( [...]) 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 [28]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 [29]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 [30]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— [31]"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 [32]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.) [33]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 [34]WAGES ³; 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 [35]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 [36]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 [37]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. [38]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 [39]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." [...]. 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 [40]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!

[41]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 ( [...]). "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 [42]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 [43]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 [44]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 [45]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 [46]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 [47] 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, and deprive them of God's Bleſſing, [48]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 [49] 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 [50]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!’