to know. For have they not enabled them to state, that the African Slave-trade never would have been permitted to exist but for the ignorance of those in authority concerning it—That at its commencement there was a revolting of nature against it—a suspicion—a caution—a fear—both as to its unlawfulness and its effects? Have they not enabled them to state, that falsehoods were advanced, and these concealed under the mask of religion, to deceive those who had the power to suppress it? Have they not enabled them to state that this trade began in piracy, and that it was continued upon the principles of force? And, finally, have not they, who have been enabled to make these statements, knowing all the circumstances connected with them, found their own zeal increased and their own courage and perseverance strengthened; and have they not, by the communication of them to others, produced many friends and even labourers in the cause?

CHAPTER III.

Forerunners continued to 1787—divided from this time into four classes—First class consists principally of persons in Great Britain of various description—Godwyn—Baxter—Tryon—Southern—Primatt— Montesquieu—Hutcheson—Sharp—Ramsay—and a multitude of others, whose names and services follow.

I have hitherto traced the history of the forerunners in this great cause only up to about the year 1640. If I am to pursue my plan, I am to trace it to the year 1787. But in order to show what I intend in a clearer point of view, I shall divide those who have lived within this period, and who will now consist of persons in a less elevated station, into four classes: and I shall give to each class a distinct consideration by itself.

Several of our old English writers, though they have not mentioned the African Slave-trade, or the slavery consequent upon it, in their respective works, have yet given their testimony of condemnation against both. Thus our great Milton:—

  "O execrable son, so to aspire
  Above his brethren, to himself assuming
  Authority usurpt, from God not given;
  He gave us only over beast, fish, fowl,
  Dominion absolute; that right we hold
  By his donation;—but man over men
  He made not lord, such title to himself
  Reserving, human left from human free."

I might mention bishop Saunderson and others, who bore a testimony equally strong against the lawfulness of trading in the persons of men, and of holding them in bondage, but as I mean to confine myself to those, who have favoured the cause of the Africans specifically, I cannot admit their names into any of the classes which have been announced.

Of those who compose the first class, defined as it has now been, I cannot name any individual who took a part in this cause till between the years 1670 and 1680. For in the year 1640, and for a few years afterwards, the nature of the trade and of the slavery was but little known, except to a few individuals, who were concerned in them; and it is obvious that these would neither endanger their own interest nor proclaim their own guilt by exposing it. The first, whom I shall mention, is Morgan Godwyn, a clergyman of the established church. This pious divine wrote a Treatise upon the subject, which he dedicated to the then archbishop of Canterbury. He gave it to the world, at the time mentioned, under the title of "The Negros and Indians Advocate." In this treatise he lays open the situation of these oppressed people, of whose sufferings he had been an eye-witness in the island of Barbadoes. He calls forth the pity of the reader in an affecting manner, and exposes with a nervous eloquence the brutal sentiments and conduct of their oppressors. This seems to have been the first work undertaken in England expressly in favour of the cause.

The next person, whom I shall mention, is Richard Baxter, the celebrated divine among the Nonconformists. In his Christian Directory, published about the same time as the Negros and Indians Advocate, he gives advice to those masters in foreign plantations, who have Negros and other slaves. In this he protests loudly against this trade. He says expressly that they, who go out as pirates, and take away poor Africans, or people of another land, who never forfeited life or liberty, and make them slaves and sell them, are the worst of robbers, and ought to be considered as the common enemies of mankind; and that they, who buy them, and use them as mere beasts for their own convenience, regardless of their spiritual welfare, are fitter to be called demons than Christians. He then proposes several queries, which he answers in a clear and forcible manner, showing the great inconsistency of this traffic, and the necessity of treating those then in bondage with tenderness and a due regard to their spiritual concerns.

The Directory of Baxter was succeeded by a publication called "Friendly Advice to the Planters: in three parts." The first of these was, "A brief Treatise of the principal Fruits and Herbs that grow in Barbadoes, Jamaica, and other Plantations in the West Indies." The second was, "The Negros Complaint, or their hard Servitude, and the Cruelties practised upon them by divers of their Masters professing Christianity." And the third was, "A Dialogue between an Ethiopian and a Christian, his Master, in America." In the last of these, Thomas Tryon, who was the author, inveighs both against the commerce and the slavery of the Africans, and in a striking manner examines each by the touchstone of reason, humanity, justice, and religion.

In the year 1696, Southern brought forward his celebrated tragedy of Oronooko, by means of which many became enlightened upon the subject, and interested in it. For this tragedy was not a representation of fictitious circumstances, but of such as had occurred in the colonies, and as had been communicated in a publication by Mrs. Behn.

The person, who seems to have noticed the subject next was Dr. Primatt. In his "Dissertation on the Duty of Mercy, and on the Sin of Cruelty to Brute-animals," he takes occasion to advert to the subject of the African Slave-trade. "It has pleased God," says he, "to cover some men with white skins and others with black; but as there is neither merit nor demerit in complexion, the white man, notwithstanding the barbarity of custom and prejudice, can have no right by virtue of his colour to enslave and tyrannize over the black man. For whether a man be white or black, such he is by God's appointment, and, abstractedly considered, is neither a subject for pride, nor an object of contempt."

After Dr. Primatt, we come to baron Montesquieu. "Slavery," says he, "is not good in itself. It is neither useful to the master nor to the slave. Not to the slave, because he can do nothing from virtuous motives. Not to the master, because he contracts among his slaves all sorts of bad habits, and accustoms himself to the neglect of all the moral virtues. He becomes haughty, passionate, obdurate, vindictive, voluptuous, and cruel." And with respect to this particular species of slavery he proceeds to say, "it is impossible to allow the Negros are men, because, if we allow them to be men, it will begin to be believed that we ourselves are not Christians."

Hutcheson, in his System of Moral Philosophy, endeavours to show that he, who detains another by force in slavery, can make no good title to him, and adds, "Strange that in any nation where a sense of liberty prevails, and where the Christian religion is professed, custom and high prospect of gain can so stupefy the consciences of men and all sense of natural justice, that they can hear such computations made about the value of their fellow-men and their liberty without abhorrence and indignation!"

Foster, in his Discourses on Natural Religion