ticipate in them; but he who is shy on that account, and yet by indirect means promotes that evil, and shares in the profit of it, cannot be innocent.

He who with a view to self-interest buys a slave, made so by violence, and on the strength of such purchase holds him a slave, thereby joins hands with those who committed that violence, and in the nature of things becomes chargeable with the guilt.

Suppose a man wants a slave, and being in Guinea, goes and hides by the path where boys pass from one little town to another, and there catches one the day he expects to sail; and taking him on board, brings him home, without any aggravating circumstances; suppose another buys a man taken by them who live by plunder and the slave-trade; who often steal them privately, and shed much blood in getting them, he who buys the slaves thus taken, pays those men for their wickedness, and makes himself a party with them.

Whatever nicety of distinction there may be, between going in person on expeditions to catch slaves, and buying those with a view to self-interest, which others have taken; it is clear and plain to an upright mind, that such distinction is in words, not in substance; for the parties are concerned in the same work, and have a necessary connection with and dependence on each other; for were there none to purchase slaves, they who live by stealing and selling them, would of consequence do less at it.

should be denied; such conduct toward them would be looked upon as unfair and oppressive. In the present case, relating to home-born negroes, whose understandings and behaviour are as good as common among other people, if we have any claim to them as slaves, that claim is grounded on their being the children or offspring of slaves, who in general were made such through means as unrighteous, and attended with more terrible circumstances than the case last supposed; so that when we trace our claim to the bottom, these home-born negroes having paid for their education, and given reasonable security to those who owned them, in case of their becoming chargeable, we have no more equitable right to their service, than we should if they were the children of honest merchants who came from Guinea in an English vessel to trade with us.

If we claim any right to them as the children of slaves, we build on the foundation laid by those who made slaves of their ancestors; so that of necessity we must either justify the trade, or relinquish our right to them, as being the children of slaves.

Why should it seem right to honest men to make advantage by these people more than by others? Others enjoy freedom, and receive wages equal to their work, at or near such time as they have discharged these equitable obligations they are under to those who educate them. These have made no contract to serve; been no more expensive in raising up than others, and many of them appear as

Some would buy a negro brought from Gui-likely to make a right use of freedom as nea, with a view to self-interest, and keep him a slave, who yet would seem to scruple to take arms, and join with men employed in taking slaves.

Others have civil negroes, who were born in our country, capable and likely to manage well for themselves; whom they keep as slaves, without ever trying them with freedom, and take the profit of their labour as a part of their estates, and yet disapprove of bringing them from their own country.

If those negroes had come here as merchants, with their ivory and gold-dust, in order to trade with us, and some powerful person had taken their effects to himself, and then put them to hard labour, and ever after considered them as slaves, the action would be looked upon as unrighteous.

other people; how then can an honest man withhold from them that liberty, which is the free gift of the Most High to his rational creatures?

The upright in heart cannot succeed the wicked in their wickedness; nor is it consonant to the life they live, to hold fast an advantage unjustly gained.

The negroes who live by plunder and the slave-trade, steal poor innocent children, invade their neighbours' territories, and spill much blood to get these slaves: and can it be possible for an honest man to think that with a view to self-interest, we may continue slavery to the offspring of these unhappy suf ferers, merely because they are the children of slaves, and not have a share of this guilt? It is granted by many, that the means used If those negro merchants should have chil-in getting them are unrighteous, and that buy. dren after being among us, whose endow-ing them when brought here is wrong; yet as ments and conduct were like other people's in setting them free is attended with some diffi common, and on their attaining to mature age, culty, they do not comply with it; but seem and requesting to have their liberty, they to be of the opinion, that to give them food should be told they were born in slavery, and and raiment, and keep them servants without were lawful slaves, and therefore their request any other wages, is the best way to manage

them that they know of; and hoping that their children after them will not be cruel to the negroes, conclude to leave them as slaves to their children.

While present outward interest is the chief object of our attention, we shall feel many objections in our minds against renouncing our claim to them, as the children of slaves; for being prepossessed with wrong opinions, prevents our seeing things clearly, which to indifferent persons are easy to be seen.

Suppose a person seventy years past, in low circumstances, bought a negro man and woman, and that the children of such person are now wealthy, and have the children of such slaves; admit that the first negro man and his wife did as much business as their master and mistress, and that the children of the slaves have done more than their young masters: suppose on the whole, that the expense of living has been less on the negroes side than on the other, all which are no improbable suppositions, it follows, that in equity these negroes have a right to a part of this increase of worldly substance; that should some difficulties arise on their being set free, there is reason for us patiently to labour through them.

As the conduct of men varies, relating to civil society, so different treatment is justly due to them. Indiscreet men occasion trouble in the world; and it remains to be the care of those who seek the good of mankind, to admonish such as they find occasion.

The slothfulness of some of them, in providing for themselves and families, it is likely would require the notice of their neighbours; nor is it unlikely that some would, with justice, be made servants, and others punished for their crimes. Pure justice points out to each individual their due; but to deny a people the privilege of human creatures, on a supposition that being free, many of them would be troublesome to us, is to mix the condition of good and bad men together, and to treat the whole as the worst of them de

serve.

If we seriously consider that liberty is the right of innocent men; that the mighty God is a refuge for the oppressed; that in reality we are indebted to them; that they being set free, are still liable to the penalties of our laws, and as likely to have punishment for their crimes as other people; these may answer all our objections; and to retain them in perpetual servitude, without just cause for it, will produce effects, in the event, more grievous than setting them free would do, when a real love to truth and equity is the motive to it.

Our authority over them stands originally in a purchase made from those who, as to the general, obtained theirs by unrighteousness. Whenever we have recourse to such authority, it tends more or less to obstruct the channels through which the perfect plant in us receives nourishment.

There is a principle, [the Spirit of Truth] which is pure, placed in the human mind, which in different places and ages hath had different names; it is however pure, and proceeds from God. It is deep and inward, confined to no forms of religion, nor excluded from any, where the heart stands in perfect sincerity. In whomsoever this takes root and grows, of what nation soever, they become brethren, in the best sense of the expression. Using ourselves to take ways which appear most easy to us, when inconsistent with that purity which is without beginning, we thereby set up a government of our own, and deny obedience to Him, whose service is true liberty.

He that hath a servant made so wrongfully, and knows it to be so, when he treats him otherwise than a free man, when he reaps the benefit of his labour, without paying him such wages as are reasonably due to free men for the like service, clothes excepted; these things, though done in calmness, without any show of disorder, do yet deprave the mind in like manner, and with as great certainty, as prevailing cold congeals water. These steps taken by masters, and their conduct striking the minds of their children whilst young, leave less room for that which is good to work upon them. The customs of their parents, their neighbours, and the people with whom they converse, working upon their minds; and they from thence conceiving similar ideas of things and modes of conduct, the entrance into their hearts becomes in a great measure, shut up against the gentle movings of uncreated purity.

From one age to another, the gloom grows thicker and darker, till error gets established by general opinion; that whoever attends to perfect goodness and remains under the melting influence of it, finds a path unknown to many, and sees the necessity to lean upon the arm of Divine strength, and dwell alone or with a few, in rightly committing their cause to Him, who is a refuge for his people in all their troubles.

Where through the agreement of a multitude, some channels of justice are stopped, and men may support their characters as just men, by being just to a party, there is great danger of contracting an alliance with that spirit, which stands in opposition to the God

of love, and spreads discord, trouble and vex- upon the spreading increasing exaltation of ation among such who give up to the influence the oppressor. He turns the channels of

of it.

power, humbles the most haughty people, and Negroes are our fellow creatures, and their gives deliverance to the oppressed, at such present condition amongst us requires our se- periods as are consistent with his infinite jusrious consideration. We know not the time tice and goodness. And wherever gain is when those scales, in which mountains are preferred to equity, and wrong things publicly weighed, may turn. The Parent of mankind encouraged to that degree, that wickedness is gracious: his care is over his smallest takes root and spreads wide amongst the increatures; and a multitude of men escape not habitants of a country, there is real cause for his notice. And though many of them are sorrow to all such, whose love to mankind trodden down and despised, yet he remembers stands on a true principle, and who wisely them: he seeth their affliction, and looketh consider the end and event of things.

CONSIDERATIONS

ON PURE WISDOM AND HUMAN POLICY; ON LABOUR; ON SCHOOLS; AND ON THE RIGHT USE OF THE LORD'S OUTWARD GIFTS.

FIRST PRINTED IN THE YEAR 1768.

"The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James iii. 17.

INTRODUCTION.

secution of their designs; and after conflicts productive of very great calamities, the minds of contending parties often remain as little acquainted with the pure principle of Divine love, as they were before; but where people walk in that pure light in which all their

My mind hath often been affected with sorrow, on account of the prevailing of that spirit, which leads from an humble waiting on the inward teaching of Christ, to pursue ways of living, attended with unnecessary labour," works are wrought in God," and under opand which draws forth the minds of many people to seek after outward power, and to strive for riches, which frequently introduce oppression, and bring forth wars and grievous calamities.

It is with reverence that I acknowledge the mercies of our heavenly Father, who in infinite love visited me in my youth, and wrought a belief in me, that through true obedience a state of inward purity may be known in this life, in which we may love mankind in the same love with which our Redeemer loveth us, and therein learn resignation to endure hardships for the real good of others.

"While the eye is single, the whole body is full of light;" but for want of this, selfish desires and an imaginary superiority, darken the mind; hence injustice frequently proceeds; and where this is the case, to convince the judgment, is the most effectual remedy.

Where violent measures are pursued in opposing injustice, the passions and resentments of the injured, frequently operate in the pro

pression persevere in the meek spirit, and abide firm in the cause of Truth, without actively complying with oppressive demands, through these the Lord hath often manifested his power, in opening the understandings of others, to the promoting of righteousness in the earth.

A time I believe is coming, wherein this Divine work will so spread and prevail, that "Nation shall not lift up sword against nation, nor learn war any more." And as we, through the tender mercies of God, do feel that this precious work is begun, I am concerned to encourage my brethren and sisters in a holy care and diligence, that each of us may so live under the sanctifying power of Truth, as to be redeemed from all unnecessary cares; that our eye being single to him, no customs, however prevalent, which are contrary to the wisdom from above, may hinder us from faithfully following his holy leadings, in whatsoever he may graciously appoint for us.

CONSIDERATIONS, &c.

Our wants may be great, but his power is greater. We may be oppressed and despised, ther. but he is able to turn our patient sufferings If that called the wisdom of this world, into profit to ourselves, and to the advance- had no resemblance of true wisdom, the name ment of his work on earth. His people who of wisdom, I suppose, had not been given feel the power of his cross, to crucify all that to it.

is selfish in them, who are engaged in outward As wasting outward substance to gratify concerns, from a convincement that it is their vain desires, on one hand; so slothfulness duty, and resign themselves and their treasures and neglect on the other, do often involve to him; these feel that it is dangerous to give way to that in us, which craves riches and greatness in this world.

As the heart truly contrite, earnestly desires "to know Christ and the fellowship of his sufferings," so far as the Lord for gracious ends

forth for gain in worldly wisdom, and in re-ing it too long, or too hard, have a contrary gard to their inward state, fall into divers effect. temptations and snares. And though such may think of applying wealth to good purposes, and to use their power to prevent oppression, yet wealth and power are often applied otherwise; nor can we depart from the leadings of our holy Shepherd, without going into confusion.