treatment of all that come under our power. We are still under obligation to do to others as we would that they should do to us, in the fame circumitances. And this rule of univerfal justice and equity is fhamefully violated in our prefent practice. Befides, neither reason nor the fcriptures will authorise us to deprive of liberty, those whofe own crimes, or at least those of their ancestors, have not forfeited it; and this will go but a very little way to vindicate the fhocking tranfactions that have been recited.

Moreover, we fee reafon enough to infer that feveral customs were permitted in the early ages of mankind, such as polygamy, and divorces, which are no longer lawful; and though there is not in the New Testament any exprefs authority for the emancipation of flaves, we may eafily fee the reason of it, as well as that the spirit of chriftianity leads to it. To have preached liberty to all captives, and freedom to all flaves, in the age of the apoftles would have been deemed rebellion against the government then established. We fee how

ever, that the fentiments of christianity, where they have spread, have actually operated to the emancipation of flaves in a very great part of the western world, which once abounded with them; and thofe that yet remain in the eastern parts of Europe, there is reafon to think will obtain the fame favour, and by the fame means, in due time. Thus Chrift may be faid, in a literal fenfe, to have preached liberty to the captives, by his religion leading to the emancipation of flaves.

Christianity teaches us to confider all mankind as brethren, equally the subjects of God's moral government here, and alike heirs of immortality hereafter. Now, whether it can be proved that these principles neceffarily lead to the emancipation of flaves or not (any more than they lead to take away all inequalities among men, those of rich and poor, masters and fervants, &c.) yet they will certainly lead us to give every individual of the human race equal, at least fufficient, advantages for improving his nature, and preparing for a future ftate.

In this most important refpect the poor and the rich, the mafter and the fervant, may be equal. But alas! not fo the flave in the Weft-Indies. It is the intereft of the mafters, at leaft they too generally, imagine it to be their intereft, to treat their flaves (unchecked by any law); in the fame manner as they would mere brutes; fo that they are deprived of every advantage of their rational nature, and are rendered incapable of deriving any benefit from chriftianity; from which, indeed, too many of the mafters voluntarily deprive themselves

*

That it would be for the advantage of mafters and flaves, if due attention were given to their instruction; cannot bề doubted. Let the reader judge of this from the following note to the Bishop of London's fermon, quoted before, p. 29. "That fuch a real and general converfion of the negroes, as is

here propofed, is no romantic project, but a thing perfectly "practicable; and that it would be highly beneficial both to

the flaves and their proprietors is evident from the progrefs "already made in this work by the Moraviah miffionaries. In the Danish islands of St. Thomas, St. Croix, and St. John, they have profelyted near 6,000 negroes. They have also a congregation of feveral thousands in the island of Antigua. This fact has been confirmed to me, very lately, by a clergy"man who has lived many years in that ifland; and I have "been affured by a gentleman of credit, who faw them at pub

lic worship, that their deportment was remarkably ferious,

attentive,

Of fome masters better things may no doubt with truth be faid; but in general, I believe it is true of the flaves in the poffeffion of the English, that they have no opportunity of hearing any thing more of christianity than they would, have had in the heart of Africa. This

certainly fhould not be permitted by any government which profeffes to take upon itself the establishment of the chrif 1 tian religion. For furely it will not be maintained, that the object of thefe eftablishments is the mere emolument of the clergy, and not the inftruction of the fubjects in the principles of chriftianity. This is the profeffed end of the fyftem, and the

"attentive, devout, and edifying. And they fo greatly fur"pass all the other flaves in fobriety, diligence, quietnefs, fide"lity, and obedience, that the planters are anxious to have "their negroes put under the direction of the missionaries, "whom they greatly encourage. In the French iflands also, "the converfion of the negroes by the Romish priests and "miffionaries is univerfal. The confequence is, that the "French flaves are much more decent, honeft, regular, and orderly, than those of the English. If fuch be the effects even of erroneous systems of faith, what might not be expect"ed from the doctrines of the church of England, inculcated "with equal zeal ?

"

provifion that is made for the clergy is only a means to that end*.

But whether government directly interfere in this business or not, it ought to remove every impediment in the way of religious instruction, and put it in the power of every clafs of men to profit by the doctrines and precepts of christianity, if they pleafe. If we be chriftians ourselves, it will be our endeavour to make others fo; and there can be no greater evidence of a man being no christian himself, than his indifference about extending the bleffings of christianity to others, and especially thofe whom providence has committed to his care, his children, his fervants, and his dependants in general.

But without confidering men as made for immortality, and capable of the great bles fings they may derive from christianity, there is something in the principles of buman nature, that declares against fervitude, and fhews it to be an improper ftate for man,

As the West India islands are, I believe, within the diocefe of London, fhould not the bishops of that fee have given particular attention to thefe poor fouls under their care.