THE LAW OF LIBERTY, OR, ROYAL LAW, By which
all Mankind
will certainly
be judged!
THE LAW OF LIBERTY, OR, ROYAL LAW, BY WHICH
ALL MANKIND
WILL CERTAINLY
BE JUDGED!
EARNESTLY RECOMMENDED TO THE SERIOUS CONSIDERATION OF ALL
SLAVEHOLDERS
AND
SLAVEDEALERS.
BY GRANVILLE SHARP.
So speak ye, and so do, as they that shall be
JUDGED
by
THE LAW OF LIBERTY.
Jam. ii. 12.
LONDON: Printed for B. WHITE, at Horace's Head, in Fleet Street; and E. and C. DILLY, in the Poultry.
MDCCLXXVI.
THE LAW OF LIBERTY, OR, ROYAL LAW.
IN two former Tracts I have attempted to describe the JUST LIMITATION OF SLAVERY IN THE LAWS OF GOD, and THE LAW OF PASSIVE OBEDIENCE, with respect more particularly to the due SUBMISSION of
Christian Servants
or
Slaves
to their
Masters.
The purpose of the present Tract is not only to point out the reciprocal duty of
Christian Masters
to their
Servants,
and all other persons with whom they are connected, but also more particularly to enable our
British American
Slaveholders 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 purpose some of the clearest and most essential
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 happiness depends upon it, and the peril of eternal damnation seems to attend a breach of it;
for he shall have
JUDGMENT WITHOUT MERCY
(says the Apostle in the following verse)
who hath shewed
NO MERCY!
The necessary premises for the examination of the question are nothing less than the fundamental moral Principles of Christianity; and if I am rather prolix in defining them, I hope
the importance of the subject
will be considered as a sufficient excuse; for indeed
the subject
is not only
important
to those persons for whose use this Tract is particularly intended (
I mean those persons who desire to be satisfied concerning
THE LEGALITY
or
ILLEGALITY OF SLAVERY AMONG CHRISTIANS) but to all Mankind besides of every rank and denomination.
All the moral duties of the Gospel are briefly comprehended in
two single Principles
of the Law of Moses, viz. THE LOVE OF GOD, and THE LOVE OF OUR NEIGHBOUR. Nothing, therefore, can be esteemed truly
lawful
under the Gospel, that is, in the least, repugnant to either of these; and we need never be at a loss to distinguish what is, or what is not so, if we will but carefully consider the proportion or degree of
that Love,
which is clearly expressed to be
due,
both to
God
and our
Neighbour
in these two comprehensive and eternal maxims. The degree of
Love due to God
exceeds all comparison or consideration of other things; for it must (says the text) be "
with
ALL
thy heart, and with
ALL
thy soul, and with
ALL
thy might.
(Deut. vi. 5.) which necessarily implies a most fervent zeal for the glory of GOD, far exceeding all worldly considerations. And with respect to the degree or true proportion of
Love due to our Neighbour,
we have no pretence to plead ignorance, since the appointed
measure
of it is contained 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 Compendium
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 PROPHETS.
(Matth. vii. 12.) This most excellent rule of conduct and behaviour 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 Neighbours as ourselves
(viz. to manifest our LOVE,
by
DOING
to them, as we ourselves might
WITH REASON AND JUSTICE
expect and desire
THEY WOULD DO UNTO US) that it seems intended like a sort of paraphrase to explain the true tenour of it; for though the mode of expression is different, yet the effect of the doctrine is undoubtedly the same; because the Apostle Paul has in like manner declared this second great Commandment to be
the Compendium of "all the Law."
All the Law
(says he)
is fulfilled in one word, even in this: Thou shalt
LOVE
thy Neighbour
AS THYSELF.
(Gal. v. 14.
SELF-LOVE, therefore, must be the RULE or MEASURE (not of Self-gratification, or private Interest, but)
of our Conduct and Behaviour towards other Men!
It must not be SOLE TENANT of the heart; but is always to leave
equal
room for a due balance of
that Love which we owe to our Neighbour,
whenever the present circumstances (whatever they may be) require a conscientious regard to the
publick Good,
or a sympathetick consideration 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-preservation,
and a prudent regard for our own support and happiness, may still be allowed an
equal Share
of our consideration, 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 therein 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 towards other Men:
and though an exalted Sense of
Duty to God
(according to the
first great Commandment
) may, in some particular cases, prompt Men to noble actions, wherein SELF-LOVE may seem to be lost in a generous and benevolent regard to others (of which there are several instances in Scripture, as I have elsewhere shewn
(1) See my Tract on
the Law of Nature, and Principles of Action in Man.
P. 79—105.
; and also though the like admirable generosity and perfect disinterestedness may, possibly, upon some unforeseen occasion, become likewise the peculiar duty of any one of us, viz.
to lay down
(our)
Lives for the Brethren
(2)
Hereby perceive we
(or rather, it should be rendered,
Hereby have we perceived
)
the
LOVE (of God),
because he laid down his Life for us
(said the Apostle, and then he immediately informs us of the duty which arises from that extraordinary manifestation of LOVE)
AND WE OUGHT (says he) TO LAY DOWN (our) LIVES FOR THE BRETHREN.
1 John iii. 16. This plain declaration of our duty (
, &c. "WE OUGHT
to lay down our Lives,
" &c.) sufficiently enables us to account for the many extraordinary examples of SELF-LOVE
being superseded by more noble Principles,
some of which I have cited in my Tract on
the Law of Nature, and Principles of Action in Man,
p. 79—105, to which also the following may be added.
THE GRATITUDE of the
Galatians
to their Teacher
Paul,
is expressed by that Apostle in the strongest terms—
I bear you record
(says he)
that if it had been possible, ye would have plucked out your own eyes, and have given them to me.
Gal. iv. 15.
Not inferior to this was the LOVE of that same Apostle himself towards
the Corinthians,
though they were so far from returning a
mutual affection
like
the Galatians,
that the Apostle, it seems, had reason to complain of their INGRATITUDE—
I will very gladly
SPEND, AND BE SPENT
for you
(literally
"for your Souls,"
said he)
though the more abundantly I
LOVE
you, the less I be
LOVED.
2 Cor. xii. 15.
To "SPEND, AND BE SPENT" for others, and that
"very gladly!"
is the strongest expression of
disinterested
LOVE that could have been chosen! It implies a chearful sacrifice of every thing that is dear in this world (LIFE ITSELF NOT EXCEPTED!)
and greater Love hath no Man than this, that a Man lay down his Life for his friends.
John xv. 13. So that, as
no Man can have greater Love than this,
we may certainly esteem it the highest demonstration of
"perfect Love;"
and as the sentence last quoted from the Apostle John relates, in its primary application, to the voluntary sacrifice which Christ made of himself to save Mankind, it leads us to the true foundation of that
"perfect Love"
enjoined in the Scriptures, which (as the preceding examples demonstrate) does occasionally overcome the general Principle of
Self-love,
and every other
interested
Motive natural to "MAN!
The Apostle John informs us, no less than
twice
in
one
chapter, that "GOD IS LOVE!" (
. 1 John iv. 8.
. ibid. v. 16.)
This information is introduced in an argument, whereby the Apostle endeavours to inculcate a due sense of the necessity we are laid under,
to love one another,
because GOD hath first
loved us:
so that GRATITUDE TO GOD must be the foundation of our
"Love to one another;"
and we are therefore bound to imitate (and will certainly endeavour to imitate, if "GOD DWELLETH IN US." See 1 John iv. 13.16.) that glorious Attribute of the
Divine Nature,
LOVE ("GOD IS LOVE") which he has manifested towards us, by sacrificing all that could be
truly perfect
and
dear
in his sight, even his only begotten Son, who also
voluntarily submitted himself
(for our happiness and
eternal
welfare) to the most severe
temporal
sufferings, and trials,
even unto death!
TO GOD, and to the ETERNAL WORD, therefore, (to whom we are indebted, not only for that extraordinary manifestation of LOVE, but for all other things that we enjoy, even for our very existence) our return of LOVE, must be UNLIMITED; and the
natural Principle
of SELF-LOVE, which is given as the measure of our LOVE
to our Neighbour
in the
Law of Liberty,
or
second great Commandment,
must be entirely suppressed whenever it falls in competition with
the Love of God
enjoined in the
first great Commandment;
and though this doctrine is very hard and difficult to be received, and much more difficult to be practised, as it includes the most exalted
Heroism
and
Greatness of Soul
that Human Nature is capable of attaining, yet we have ample reason to hope and trust (as the discharge of our
Duty to our Neighbour
includes and fulfils the most essential part of
our Duty to God
) that those men, who carefully endeavour to make
"the Law of Liberty,"
(I mean
the second great Commandment
) their
general
or
ordinary
Rule of Conduct IN LIFE, will not want due assistance from the Almighty to enable them to fulfil also the duty which arises from
the first great Commandment,
even UNTO DEATH, if any extraordinary emergency should require such a manifestation of their LOVE; because we are assured by the Scriptures, that "GOD
dwelleth
" in those men, who maintain the proper measure of
Love
and
Benevolence
for the rest of mankind.
"BELOVED" (said the
beloved
Apostle)
let us
LOVE
one another: for
LOVE
is of
GOD,
and every one that
LOVETH
is born of
GOD,
and knoweth
GOD.
He that
LOVETH NOT
knoweth not God,
FOR GOD IS LOVE.
In this was manifested the
LOVE OF GOD
towards us, because that
GOD
sent his only begotten Son into the world, that we might live through him. Herein is
LOVE,
not that
WE LOVED GOD,
but that he
LOVED US,
and sent his Son to be the propitiation for our sins.
BELOVED, IF GOD SO LOVED US,
we ought also to
LOVE ONE ANOTHER.
No man hath seen God at any time. If we love one another,
GOD DWELLETH IN US,
and his
LOVE
"is perfected in us."
1 John iv. 7—12. And again, in the 16th verse—
We have known and believed the
LOVE
that God hath to us.
GOD IS LOVE,
and he that dwelleth in
LOVE, DWELLETH IN GOD, AND GOD IN HIM.
Herein is our
LOVE MADE PERFECT, &c.
,
1 John iii. 16. yet as this far exceeds the measure of
Love
laid down in the second great Commandment, which is given us as the
general
or
ordinary
Rule of Life, we may be assured, that such a very difficult duty, as that of
laying down our Lives for the Brethren,
can only be required of us on very extraordinary occasions, as in times of persecution, or on other such pressing emergencies, when some very singular Good or Benefit to our
Friends,
our
Country,
or
Mankind in general,
apparently depends upon our perseverance
unto death
for their sakes, in a just cause
to the Glory of God;
or to the manifestation of his revealed
Truth,
for their confirmation and example! This is, indeed, the best and most noble foundation, not only for true PATRIOTISM in all Men,
as Members,
respectively,
of some particular Nation,
but also for UNIVERSAL BENEVOLENCE,
as Citizens of the World;
which latter Duty should always regulate and limit the former (viz. PATRIOTISM) by the eternal Rules of natural Equity and Justice. But though a chearful obedience in this ultimate Duty of
laying down our Lives,
and sacrificing
Self-love,
and every temporal Blessing
for the Good of others,
does undoubtedly 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 comprehensive expression in our daily prayers—
"Lead us not into temptation"
) to preserve 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 unwariness, or through weakness and natural infirmity, any of us should unhappily shrink back from that ultimate Duty, and thereby incur the dreadful condemnation of those that
deny Christ before Men!
Let us also be truly thankful, that the
absolute Command,
in the second great Branch of our Duty, by which
all Mankind are to be
JUDGED (as shall hereafter be shewn) extends no farther than to limit SELF-LOVE by a sympathetick Consideration or
Fellow-feeling
for our
Neighbour
's welfare, lest the former
(Self-love)
should be considered as the proper and
universal Principle of Action,
and thereby endanger the peace and happiness of Society by its
partial
instigations: let me add too, that if SELF-LOVE is not thus restrained, it will defeat its own Purpose and fixed Principles of
Self-preservation,
by incurring a dreadful and eternal Doom!
The OMISSION of an Act of
Mercy
and
Benevolence
towards our Neighbour, when it is in our power, and occasion requires it,
is declared by our Lord, the Saviour of the World,
to be as gross an affront,
even to himself,
as if
he
had been
personally
neglected and denied by us!
Inasmuch
(says he)
as ye did it not to one of the least of these,
YE DID IT NOT TO ME.
Matt. xxv. 45. And if SINS of OMISSION, even towards
the meanest of our Brethren,
are by OUR LORD esteemed as a
personal Affront to himself,
we may be assured, that the actual COMMISSION of Injuries will be infinitely more heinous in his sight, and cannot escape his just Vengeance. We must remember also, that
this Declaration
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 everlasting Fire, prepared for the Devil and his Angels!
See verse 41.
It is manifest therefore, that
a Violalation of
THE LOVE THAT IS DUE TO OUR NEIGHBOUR, is a Violation also of THE LOVE OF GOD; and, on the contrary,
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)
Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great Commandment.
AND THE SECOND IS LIKE UNTO IT,
Thou shalt love thy Neighbour as thyself. On these two Commandments hang all the Law and the Prophets.
(Matt. xxii. 37. to 40.)
; and this reciprocal connexion between them enables us also to comprehend the reason why
the second
is given
alone
(when BOTH are undoubtedly necessary) as the grand test of Christian obedience, and as the sum and essence 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 number exceeds the capacity of the human Memory) affords matter only for
Equivocation, Doubt,
and
Evasion,
whereby SOUND LAW is vitiated and corrupted; and the loathsome
Prostitute,
still retaining
the Name of
LAW,
arises
(like the Harlot POPERY from pure CHRISTIANITY)
in another Dress!
She is clothed with the many-coloured garment of misconstruction, and seats herself at the right hand of the unjust judge, prompting him with wily Subterfuges, and
bad Precedents
instead of LAW; whereby he is enabled to ensnare the innocent, and screen the guilty. But, on the other hand, when we consider that "ALL LAW" is reduced to so small a compass, that it may be accounted, comparatively, as ONE WORD, there is no room left for offenders to plead
Ignorance,
as an excuse for having violated the general Laws of Morality, and the
natural Rights of Mankind.
Let me therefore exhort my opponents, as they regard their own eternal welfare, to take this subject into their most serious consideration, and no longer refuse to acknowledge this glorious WORD or
Maxim,
as the TRUE MEASURE (except a still greater measure of LOVE is required
(4) This exception relates only to such extraordinary cases of emergency as are mentioned in pages 12 to 17.
of all their actions, and more especially with respect to the present point before us, the
Legality or Illegality of Slavery among Christians!
For this question, by infallible necessity, falls under the decision of
this very Law;
because it sets before us our own
personal Feelings,
as
the proper Measure or Standard of our Behaviour to other Men;
for Tyrants, Slaveholders, Extortioners, and other Oppressors, would most certainly dislike to be treated as as they treat others; so that this compendious Law necessarily excludes
the least Toleration of Slavery,
or of any other
Oppression,
which an
innocent Man
(5) On the other hand,
notorious offenders,
that are clearly convicted of their crimes by the laws of the land, may, consistently
with reason and justice,
be punished with a temporary DEPRIVATION OF LIBERTY, provided they be not
sold to strangers,
nor even to
their own countrymen,
to be subjected to
private dominion,
or the
absolute rule of individuals,
which is dreadfully baneful to morality! The community at large (and
that community only whose Laws they have broken
) can alone have any RIGHT to detain them in
bondage;
and this RIGHT of detaining should be moderated by such wholesome regulations for the religious
instruction,
as well as
employment,
of the unhappy convicts, as should apparently tend more to their
reformation,
(to render them worthy of being speedily restored to
Liberty
) than to any other object; and no persons whatsoever should be entrusted with the care, instruction, or employment of such
public delinquents,
without being subject to the inspection and
legal
controul of the king's judges, and of other regular
crown officers
of the
Law department
(but of no other
crown officers
as such whatever) as also of the county courts of assizes and sessions, courts of inquest, grand juries, justices of the peace, sheriffs, and of such other
legal
guardians of the public peace, for and in behalf of the public, lest the cause of
liberty
should suffer by the influence of any innovation in that respect.
would be unwilling to experience in his own person from another.
We must therefore acknowledge this heavenly maxim to be the true standard, not only of
mutual Benevolence
among MEN, but also, of
our Love and Duty
to GOD; since it includes the first great Commandment, by
perfecting the Love of God in us,
as I have before remarked (see p. 20.); so that it must necessarily be esteemed the most sure and best foundation "of PERFECT LIBERTY." And accordingly we find it expressly distinguished 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 belongs, indeed, to the
whole Law,
or
Gospel of Christ,
and seems to be so applied by the same Apostle in the preceding chapter (25th verse) wherein he speaks of
the perfect
LAW OF LIBERTY.
—Yet the
general
application of the title does not lessen the propriety of that
particular
application, which I conceive to have been intended by the Apostle in this 2d chapter, because the precept in question is
a complete Compendium 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
general Title of the whole.
But there are other reasons to justify the application of this
general Title of the Gospel
to that
one
comprehensive
Word,
or Maxim, in which
"all the Law is fulfilled."
— Though the Apostle James seems to mean the
whole Gospel
in that passage of his first chapter, wherein he mentions "THE PERFECT LAW OF LIBERTY." —Yet the whole tenor of his argument in the 2d chapter, where he again mentions THE LAW OF LIBERTY, is apparently founded on the Principles of the glorious Maxim in question—
THOU SHALT LOVE THY NEIGHBOUR AS THYSELF;
for the
Subject,
in the beginning of the chapter, particularly 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
subject,
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 PERSONS;
and then, after charging them in the 2d and 3d verses with
Partiality,
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 (
)
according to the Scripture,
THOU SHALT
LOVE THY NEIGHBOUR AS THYSELF,
(which is the very Maxim in question)
ye do well: But if ye have
RESPECT TO PERSONS,
(says he, thereby plainly pointing out this PARTIALITY as a direct breach of the said ROYAL LAW)
ye commit Sin, and are convinced of the Law as Transgressors. For whosoever shall keep the whole Law,
(continues the Apostle)
and yet offend in
one
(point)
he is guilty of all. For he that said do not commit Adultery; said also, Do not kill. Now if thou commit no Adultery, yet if thou kill, thou art become a Transgressor of the Law. So speak ye, and so do ye, as they that shall be
JUDGED
by the
LAW OF LIBERTY,
(manifestly referring us to the
indispensible 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 Prophets;
that is, the sum and essence of the whole Scriptures, as I have before remarked—
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.) 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 therefore undoubtedly that glorious
LAW OF LIBERTY
by which
we shall all be judged,
as the Apostle James hath fairly warned us—
So speak ye, and so do
(says he)
as they that
SHALL BE JUDGED BY THE LAW OF LIBERTY.
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 application of it AGAINST THE TOLERATION OF SLAVERY AMONG CHRISTIANS: because it seems to be thus eminently distinguished by the appointment of God himself in his Holy Word, as
the peculiar Antidote
against that
baneful Evil
(SLAVERY) which is most opposite and repugnant to its glorious title— "THE LAW OF LIBERTY." This "LAW OF LIBERTY," this SUPREAM, this "ROYAL LAW," must therefore be our guide in the interpretation and examination of all Laws which relate
to the Rights of Persons,
because it excludes
Partiality,
or
Respect of Persons,
and consequently removes all ground for the pretence of any
absolute Right of Dominion 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 required of the
Christian
SERVANT; as
Humility, Forgiveness of Trespasses
or
Debts, and
(though not
Submission,
yet certainly)
Brotherly Love towards Inferiors,
with
unfeigned Charity
and
universal Benevolence,
founded on the glorious Maxim, or
Royal Law,
THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.
All which are as indispensably necessary to form the disposition of a
true Christian Master,
as they are absolutely 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,
according 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
Lampridius
relates, that the Emperor heard it either from some Jews or Christians: (
Quod à quibusdam sive Judoeis sive Christianis audierat, et tenebat,
&c.) and it cannot be denied, that the doctrine of it is necessarily included in that great and indispensable Commandment. The doctrine was expressed even by Christ himself nearly to the same effect, which I have already quoted:—
All things whatsoever ye would that Men should do to you, do ye even so to them:
FOR THIS IS THE LAW
and
THE PROPHETS.
(Mat. vii. 12.) So that Slavery is absolutely 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 unjust, were he himself the Sufferer! Nay, many of them are so besotted with Avarice, that they are not content with reaping
the whole Fruit of other Men's Labour upon Earth
WITHOUT WAGES
(3)
Woe unto him that buildeth his House by Unrighteousness, and his Chambers by Wrong; that
USETH HIS NEIGHBOUR'S SERVICE WITHOUT WAGES, AND GIVETH HIM NOT FOR HIS WORK.
Jer. xxii. 13.
; 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 Christian Knowledge; and
but very few
promote it as they ought; so that the Iniquity 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 Barbary Coast, and is retained,
as a Slave,
by the Moors, who seize him; or is
sold, as such,
to another Person, according to the detestable customs of that Savage people!—Would he esteem himself 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 detained and prevented from working for himself? And would he not think himself absolutely
robbed of the Fruits of his own Labour?
He would certainly have ample reason to lament the Mahometan's Ignorance of the heavenly Precept, "THOU SHALT LOVE THY NEIGHBOUR AS THYSELF; for he would then be taught, by his own Sufferings, to comprehend the full force, extent, and and meaning of that benevolent Command, 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 misunderstanding it; for unless the Slaveholder can make it appear,
that his
SLAVE
is not his
NEIGHBOUR, he must necessarily acknowledge
this
"LAW OF LIBERTY" to be
the true Measure
of his conduct and behaviour
towards his
SLAVE, as well as
towards all other
MEN!
Let not
Slaveholders
or
African Traders
conceive, that they are at liberty to receive or reject this glorious Precept, according as it may suit their interest or convenience! But rather let them carefully examine (for they are particularly interested in the determination of the question) whether obedience to the doctrine of the great
LAW OF LIBERTY,
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 Consciences seared with a hot Iron!"
"If ye have respect unto Persons"
(says the Apostle James, when he enforces the Observation of the ROYAL LAW)
ye commit Sin, and are convinced of
THE LAW AS TRANSGRESSORS,
&c. ii. 9. Now this Offence of
having Respect unto Persons,
is a mark which strongly characterizes
Slaveholders
as Violaters of "THE ROYAL LAW."
They are courteous, friendly, and hospitable 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 degree, whereby they surely
"commit Sin,"
and are
convinced of the Law as Transgressors.
What therefore have such Men to expect, when they shall be judged by "THE LAW OF LIBERTY!" especially as the Apostle adds,
they shall have Judgment without Mercy, that have shewed no Mercy!
&c.
And even our Lord himself has declared 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,
therefore, have these Men to expect, who endeavour to enrich THEMSELVES by
enslaving
and
oppressing
their BRETHREN? For Men, who,
"without Mercy,"
or Fellow-feeling, have violated
THE ROYAL LAW OF LIBERTY,
can neither be said to
love God,
nor
their Neighbour,
as directed in the two great Commandments, and consequently are Violaters of
"the whole Law;"
by which they absolutely deprive themselves of the Benefit of Christ's Redemption! This seems to be the necessary meaning of that dreadful Doom before-mentioned;
He shall have
JUDGMENT
without
MERCY, that
hath shewed
NO MERCY.
But let no Man conceive, that I presume to charge Individuals, or
any Person in particular,
with the want of this MERCY, so necessary to Salvation, even though they are apparently guilty of that oppressive treatment of their
Neighbour,
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 circumstances, beyond the reach of human knowledge, that may extenuate the guilt of
particular Persons,
of which the great Searcher of Hearts alone can judge!
It is not, therefore,
the Persons,
but
the uncharitable Practices
of Slaveholders and Slavedealers, that I now venture
to condemn;
and these I can with confidence 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: therefore
LOVE
is the fulfilling of the Law.
Rom. xiii. 10. But, as the being detained in
an involuntary Slavery
is one of the greatest ILLS, or EVILS, that can happen to
our Neighbour,
it must necessarily be allowed, that he who
causes,
or
continues
such an
unnatural Oppression
of poor unfortunate
Strangers,
who never injured him, nor his, nor ever voluntarily 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 preceding verse of the same chapter)
hath fulfilled the Law:
and after repeating the several Articles of the Decalogue, respecting
our Duty towards our
NEIGHBOUR, he adds,
and if there be any other Commandment, it is briefly comprchended in this,
THOU SHALT LOVE THY NEIGHBOUR AS THYSELF.
Rom. xiii. 8—10. We may therefore fairly conclude, that this glorious MAXIM is the touchstone or proof of
that saving
LOVE, which is THE FULFILLING 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;
because the Apostle at the same time declares, 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 regulate the Conduct of all Mankind towards 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
WITHOUT WAGES,
and the various Cruelties usually practised to enforce the same, which are the necessary and unavoidable Attendants on
Slavery
—What a dreadful MEASURE of RETRIBUTION, then, may obstinate and unrepenting
Slaveholders
and
Slavedealers
justly expect from the righteous Judge! Surely there is but too much Cause to apprehend, that Christ will one Day PROFESS UNTO THEM—
Inasmuch as ye have done it unto one of the least of these my Brethren, ye have
DONE IT UNTO ME!
(Mat. xxv. 40.)
This Sentence, indeed, is applied in the Text to those who shall have DONE GOOD to their Brethren; yet by necessary Consequence it is equally applicable (as in the 45th verse) to those who have neglected, or shewn them
no Brotherly
LOVE and CHARITY!—"
Inasmuch
(said our Lord)
as ye did it not to one of the least of these, ye did it not to me. And these
(by which our Lord plainly referred to all that should neglect or violate that indispensible
Brotherly Love
and
Charity
which he enjoined)
shall go away
INTO EVERLASTING PUNISHMENT:
but the Righteous into Life eternal!
But alas!—to
worldly
minded Men the Judgments of
another World
seem too far distant to awaken their Attention, though they are liable to be called away, in the very next Hour, to a State of Existence, wherein the most pungent 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 bestowed 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 promoting
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 Individual, as in the Case of
Achan,
could involve a whole Nation in Trouble
(4)"—
For Achan the Son of Carmi,"—took of
THE "ACCURSED THING," (i. e. of that which was
devoted to Destruction
by God's express Command):
And the Anger of the Lord was kindled against the Children of Israel.
Joshua vii. 1.—Thus the whole NATION was involved in the Consequences of Achan's Guilt! Nay,
Jehovah
himself expressly imputed the Action of that one Individual to the NATION at large, until a solemn and public Exertion of NATIONAL Justice had expiated that presumptive Breach of his Command! For when Joshua and the Elders of Israel lay prostrate before God, lamenting the public Calamity and Disgrace, which a late Defeat of their Army had brought upon the NATION,—
the Lord
(Jehovah)
said unto Joshua, Get thee up; wherefore liest thou thus upon thy Face?
ISRAEL
hath sinned, and
THEY HAVE
also
TRANSGRESSED
my Covenant which I commanded them: for
THEY
have even taken of
THE ACCURSED THING,
and have stolen,
(that is, THEY
have stolen
)
and
THEY
have dissembled also, and
THEY
have put
(it)
even among their own Stuff.
(Yet this general Crime, for so it was imputed, was perpetrated by
a single Individual,
though the
whole
NATION was doomed to suffer for it, till the actual Aggressor should be brought to
public Justice;
and this should teach us, that the Welfare of NATIONS greatly depends on a strict Administration of public
Justice
and
Righteousness,
lest the State should be accountable for the Crimes of Individuals.)
"Therefore the Children of Israel"
(said Jehovah himself)
could not stand before their Enemies,
(but)
turned
(their)
Backs before their Enemies, because they were
ACCURSED.
(Thus the CURSE was transferred to the People from THE ACCURSED THING, until
public Justice
could trace and transfer it to the devoted Head of the guilty Person!) "
Neither will I
(said Jehovah)
be with you any more, except ye destroy
THE ACCURSED
from among you.
See the whole Chapter.
, and deprive them of God's Blessing, how much more hateful in the Sight of God must be a
public
Infringement of his ROYAL LAW, THE PERFECT LAW OF LIBERTY, by
national
Authority!
The AFRICAN SLAVE TRADE, which includes the most contemptuous Violations of
Brotherly Love
and
Charity
that men can be guilty of, is openly encouraged and promoted by the British Parliament! And the most detestable and oppressive
Slavery,
that ever disgraced even the unenlightened Heathens, is notoriously
tolerated
in the British Colonies by the
public Acts
of their respective Assemblies, —by Acts that have been ratified with the Assent and Concurrence of BRITISH KINGS!
The horrible Guilt therefore, which is incurred by
Slave-dealing
and
Slave-holding,
is no longer confined to the few hardened
Individuals,
that are immediately concerned in those baneful Practices, but alas! the WHOLE BRITISH EMPIRE is involved!
By the unhappy Concurrence of
National Authority,
the GUILT is rendered
National;
and
National
GUILT must inevitably draw down from GOD some tremendous
National
Punishment (which, I trust, is fully demonstrated in my Tract on THE LAW of RETRIBUTION) if we do not speedily
take away the accursed Thing from among us,
—if we do not carefully reform and redress at least every
public
and notorious Violation of GOD's
"Royal Law,"
the perfect Law of Liberty!
GRANVILLE SHARP.
"GLORY to GOD in the Highest!
"And on Earth—PEACE,
"GOOD WILL towards Men!"
TEXTS OF SCRIPTURE QUOTED OR ILLUSTRATED IN THE FOREGOING TRACT.
LEVITICUS.
Chapter.
Verse.
Page.
XIX.
28.
9
DEUTERONOMY.
VI.
5.
8
JOSHUA.
VII.
 
48, n.
 
1.
47, n.
JEREMIAH.
XXII.
13.
34, n.
MATTHEW.
VII.
2.
39. 44
 
12.
9. 29. 33
XXII.
37—40.
20, n.
 
40.
9
XXV.
40.
45
 
41.
19
 
45.
19. 45.
MARK.
IV.
24.
39. 44.
LUKE.
VI.
38.
39. 44.
JOHN.
XV.
13.
13, n.
 
G 2
 
ROMANS.
XIII.
8—10.
42
 
10.
41
I CORINTHIANS.
VII.
22.
31
XIII.
2.
41
II CORINTHIANS.
XII.
15.
13, n.
GALATIANS.
IV.
15.
13, n.
V.
14.
10. 29
JAMES.
I.
 
26
II.
 
26. 43
 
13.
43
 
1—13.
28
 
2, 3, 4, 5, 6, 7, 8.
27
 
9.
37
 
12.
6. 24
 
13.
7. 43
 
25.
25
I JOHN.
III.
16.
12
IV.
7—12.
16, n.
 
8.
14, n.
 
13. 16.
14, n.
 
16.
16, n.
INDEX.
A
AFRICAN Slave-trade,
encouraged by parliament, page 48.
Alexander Severus
(emp.) his favourite maxim, 32
Author,
his design in this tract, 5. And for whose use it is intended, 7. The consideration of which every man is interested in, 7. 46. & seq. See
Slaveholders.
B
Benevolence
(universal) its best foundation, 16.
Brethren,
the duty of laying down our lives for them explained, 12, & seq. The highest demonstration of perfect love, 13
note.
Only required on very extraordinary occasions, 16.
C
Charity,
an indispensable duty, 41.
Christian Master,
his qualifications, 32.
Corinthians,
their ingratitude to St. Paul, 13
note.
G
Galatians,
their gratitude to St. Paul, 13
note.
GOD, the extent of our love to him, 8. Is love, 14
note.
Our love to him perfected by that to our neighbour, 20. All men equal in his sight, 31.
Gospel,
its moral duties comprehended in two single principles, 7. Is properly the law of liberty, 24, & seq.
Gratitude
to God, the foundation of our love to one another, 14
note.
See
Self-love.
J
Just Limitation of Slavery an the laws of God,
5.
L
Lampridius,
32.
Law.
See
Statutes.
Law of Liberty,
recommended as a rule of action by St. James, 6. Defined, 24. See
Gospel, Slavery.
Obedience to it, indispensable, 37, & seq.
Law of Nature,
and
Principles of Action in Man,
12
note,
13
note.
Law of Passive Obedience,
5.
Liberty,
notorious offenders may be temporarily deprived of, 23
note.
Life,
laying it down for our brethren. See
Brethren.
Love,
of God and our neighbour, the two moral principles of the gospel, 8. See
Neighbour.
M
Mede
(Jos.) 32.
Morality,
ignorance no excuse for having violated its laws, 22.
N
Neighbour,
our love to him explained, 8. Enforced by our Saviour, 9. And by St. Paul; 10. Omission of it, declared by our Saviour an affront to himself, 18. A violation of it violates our love to God, 19. See GOD. The Royal Law, 26. 43. The necessity thereof proved, 27, 28. The Law of Liberty, 43. The test on which our eternal doom will depend, 44.
P
Patriotism
(true) its noblest foundation, 16.
Paul
(St.) his love to the Corinthians, 13
note.
Popery,
how it differs from pure Christianity, 21.
R
Royal Law.
See
Neighbour.
S
Self-love,
the rule of our conduct towards other men, 10, 11. But not the universal principle of action, 18. Must be suppressed when it comes in conpetition with the love of God, 15
note.
Slaveholders,
the legality or illegality of their practices among Christians considered, 6, & seq. Their practices contrary to the laws of Christ, in doing that to others, which they would not have done to themselves, 33. A striking appeal to their consciences, 34, & seq. The sinfulness of their conduct, 38, & seq. Their practices, not their persons, condemned by the author, 41. The injustice of those practices,
ibid.
The dreadful consequences to be expected from them, 44.
Slavery,
the investigation of its legality or illegality among Christians, the design of this tract, 6, 7. Not defensible on Christian principles, 23. Expressly against the Law of Liberty, 30. Absolutely inconsistent with Christianity, 32.
Statutes,
their multiplicity in England only affords matter for equivocation, doubt, and evasion, 21.
FINIS.