come forward next. Speaking of slavery there, he says, "It is shocking to humanity, violative of every generous sentiment, abhorrent utterly from the Christian religion—There cannot be a more dangerous maxim than that necessity is a plea for injustice, for who shall fix the degree of this necessity? What villain so atrocious, who may not urge this excuse, or, as Milton has happily expressed it,

                        "And with necessity,
  The tyrant's plea, excuse his dev'lish deed?"

"That our colonies," he continues, "want people, is a very weak argument for so inhuman a violation of justice—Shall a civilized, a Christian nation encourage slavery, because the barbarous, savage, lawless African hath done it? To what end do we profess a religion whose dictates we so flagrantly violate? Wherefore have we that pattern of goodness and humanity, if we refuse to follow it? How long shall we continue a practice which policy rejects, justice condemns, and piety revolts at?"

The poet Shenstone, who comes next in order, seems to have written an Elegy on purpose to stigmatize this trade. Of this elegy I shall copy only the following parts:

  "See the poor native quit the Libyan shores,
  Ah! not in love's delightful fetters bound!
  No radiant smile his dying peace restores,
  No love, nor fame, nor friendship heals his wound.

  "Let vacant bards display their boasted woes;
  Shall I the mockery of grief display?
  No; let the muse his piercing pangs disclose,
  Who bleeds and weeps his sum of life away!

  "On the wild heath in mournful guise he stood
  Ere the shrill boatswain gave the hated sign;
  He dropt a tear unseen into the flood,
  He stole one secret moment to repine—

  "Why am I ravish'd from my native strand?
  What savage race protects this impious gain?
  Shall foreign plagues infest this teeming land,
  And more than sea-born monsters plough the main?

  "Here the dire locusts' horrid swarms prevail;
  Here the blue asps with livid poison swell;
  Here the dry dipsa writhes his sinuous mail;
  Can we not here secure from envy dwell?

  "When the grim lion urg'd his cruel chase,
  When the stern panther sought his midnight prey,
  What fate reserv'd me for this Christian race?
  O race more polish'd, more severe, than they—

  "Yet shores there are, bless'd shores for us remain,
  And favour'd isles, with golden fruitage crown'd,
  Where tufted flow'rets paint the verdant plain,
  And ev'ry breeze shall med'cine ev'ry wound."

In the year 1755, Dr. Hayter, bishop of Norwich, preached a sermon before the Society for the Propagation of the Gospel, in which he bore his testimony against the continuance of this trade.

Dyer, in his poem called The Fleece, expresses his sorrow on account of this barbarous trade, and looks forward to a day of retributive justice on account of the introduction of such an evil.

In the year 1760, a pamphlet appeared, entitled, "Two Dialogues on the
Mantrade, by John Philmore." This name is supposed to be an assumed one.
The author, however, discovers himself to have been both an able and a
zealous advocate in favour of the African race.

Malachi Postlethwaite, in his Universal Dictionary of Trade and Commerce, proposes a number of queries on the subject of the Slave-trade. I have not room to insert them at full length. But I shall give the following as the substance of some of them to the reader: "Whether this commerce be not the cause of incessant wars among the Africans—Whether the Africans, if it were abolished, might not become as ingenious, as humane, as industrious, and as capable of arts, manufactures, and trades, as even the bulk of Europeans—Whether, if it were abolished, a much more profitable trade might not be substituted, and this to the very centre of their extended country, instead of the trifling portion which now subsists upon their coasts—And whether the great hindrance to such a new and advantageous commerce has not wholly proceeded from that unjust, inhuman, unchristian-like traffic, called the Slave-trade, which is carried on by the Europeans." The public proposal of these and other queries by a man of so great commercial knowledge as Postlethwaite, and by one who was himself a member of the African commitee, was of great service in exposing the impolicy as well as immorality of the Slave-trade.

In the year 1761, Thomas Jeffery published an account of a part of North America, in which he lays open the miserable state of the slaves in the West Indies, both as to their clothing, their food, their labour, and their punishments. But, without going into particulars, the general account he gives of them is affecting: "It is impossible," he says, "for a human heart to reflect upon the slavery of these dregs of mankind, without in some measure feeling for their misery, which ends but with their lives—Nothing can be more wretched than the condition of this people."

Sterne, in his account of the Negro girl in his Life of Tristram Shandy, took decidedly the part of the oppressed Africans. The pathetic, witty, and sentimental manner, in which he handled this subject, occasioned many to remember it, and procured a certain portion of feeling in their favour.

Rousseau contributed not a little in his day to the same end.

Bishop Warburton preached a sermon in the year 1766, before the Society for the Propagation of the Gospel, in which he took up the cause of the miserable Africans, and in which he severely reprobated their oppressors. The language in this sermon is so striking, that I shall make an extract from it. "From the free savages," says he, "I now come to the savages in bonds. By these I mean the vast multitudes yearly stolen from the opposite continent, and sacrificed by the colonists to their great idol the god of gain. But what then, say these sincere worshippers of mammon? They are our own property which we offer up.—Gracious God! to talk, as of herds of cattle, of property in rational creatures, creatures endued with all our faculties, possessing all our qualities but that of colour, our brethren both by nature and grace, shocks all the feelings of humanity, and the dictates of common sense! But, alas! what is there, in the infinite abuses of society, which does not shock them? Yet nothing is more certain in itself and apparent to all, than that the infamous traffic for slaves directly infringes both divine and human law. Nature created man free, and grace invites him to assert his freedom."

"In excuse of this violation it hath been pretended, that though indeed these miserable outcasts of humanity be torn from their homes and native country by fraud and violence, yet they thereby become the happier, and their condition the more eligible. But who are you, who pretend to judge of another man's happiness; that state, which each man under the guidance of his Maker forms for himself, and not one man for another? To know what constitutes mine or your happiness is the sole prerogative of him who created us, and cast us in so various and different moulds. Did your slaves ever complain to you of their unhappiness amidst their native woods and deserts? or rather let me ask, Did they ever cease complaining of their condition under you their lordly masters, where they see indeed the accommodations of civil life, but see them all pass to others, themselves unbenefited by them? Be so gracious then, ye petty tyrants over human freedom, to let your slaves judge for themselves, what it is which makes their own happiness,