and of more worth than that of an individual.
In this view of our subject, we may form some conception of the crime of a civil ruler, who sacrificeth the public interest committed to his trust by society, for the sake of his own private gain;—who betrayeth that sacred deposit, to gratify his narrow, sordid thirst of wealth or honour:—We may form some conceptions of his crime, but we want words to paint the horror of it.—If a private man is without excuse, and is justly doomed to die as a traitor and rebel, when he deserts his country’s cause, or basely betrays it, though to save his life, what epithets of lasting infamy are black enough to draw the picture of the inhuman paricide, who basks in the glare of riches and grandeur, at the expence of the public welfare: Yea, may we not depend that heaven itself will assert the cause of liberty, defend the injured innocent, and discharge its thunderbolts on the guilty head of the oppressor, red with uncommon wrath, to blast the man that owes his greatness to his country’s ruin?
From this general view of society, we are led to observe, that civil liberty doth not consist in a freedom from all law and government,—but in a freedom from unjust law and tyrannical government:—In freedom, to act for the general good, without incurring the displeasure of the ruler or censure of the law:—And civil slavery or bondage consisteth in being obliged either by a bad set of laws, or bad and tyrannical rulers, to act in opposition to the good [14] of the whole, or suffer punishment for our steady attachment to the general good.
Religious liberty is the opportunity of professing and practising that religion which is agreeable to our judgment and consciences, without interruption or punishment from the civil magistrate. And religious bondage or slavery, is when we may not do this without incurring the penalty of laws, and being exposed to suffer in our persons or property.—
Ecclesiastical liberty, is such a state of order and regularity in christian society, as gives every member opportunity to fill up his place in acting for the general good of that great and holy society to which the true church of Christ belongs, and of which they are a part. And ecclesiastical slavery, is such a state as subjects some branches of this society to the will of others, (not to the good of the whole glorious kingdom) and punisheth them with the loss of some, or all of the priviledges of ecclesiastical society, if they disobey such tyrannical will, however they may act for the good of the whole, and so, agreeable to the law of Christ.
Finally, there is another kind of liberty and bondage, which deserve particular attention in this place, only as they are especially pointed to in our text, but as being of principle concern to men, they may be denominated spiritual liberty and bondage:—This liberty is spoken of by our Lord, John viii, 32, 36. Ye shall know the truth, and the truth shall make you free,—if the Son make you free, ye shall be free indeed. And, by the Apostle, Rom. vi, 18. Being then made free from sin, ye became the servants of righteousness. Gallat. v. 1. Stand fast in [15] the liberty wherewith Christ has made us free. 2. Gen. iii, 18. Where the spirit of the Lord is, there is liberty.
Spiritual liberty then, is freedom or readiness and engagedness of soul in the love and service of God and Christ, and discharge of the various branches of christian duty.
Spiritual bondage, takes place in the dominion of sin and satan in the soul, or that state of allienation from God and Christ, to which all impenitent sinners are subject.
This brief view of the various significations of the terms liberty and slavery, might be usefully improved in many inferences and remarks. I will detain you only with those which follow. Inference first.
If civil liberty consisteth in acting freely, and without constraint, or fear of punishment, for the public good, and tyranny and slavery are the reverse of this,—it followeth, that every one who acts for the general good of society, is entitled to the approbation and assistance of the body. None can justly fall under the frowns of society, but those who prefer some private benefit to the public welfare: And every society which suffers, or even connives at the practice, in any of its members, of taking away the liberty or property of those who have done nothing against the public interest, connives at injustice, and is so far guilty of tyranny and oppression.
[16] Of all the enjoyments of the present life that of liberty is the most precious and valuable, and a state of slavery the most gloomy to the generous mind—to enslave men, therefore, who have not forfeited their liberty, is a most attrocious violation of one of the first laws of nature, it is utterly inconsistent with the fundamental principle and chief bond of union by which society originally was, and all free societies ever ought to be formed. I mean that of a general union for the common good, by which every individual is secure of public approbation so long as he acts for the public welfare.
Could it be thought then that such a palpable violation of the law of nature, and of the fundamental principles of society, would be practised by individuals and connived at, and tolerated by the public in British America! this land of liberty where the spirit of freedom glows with such ardour.—Did not obstinate incontestible facts compel me, I could never believe that British Americans would be guilty of such a crime.—I mean that of the horrible slave trade, carried on by numbers and tolerated by authority in this country. It is not my design to enter largely into the arguments on this subject; all who agree to the general principles already laid down, will join in pronouncing the African slave trade a flagrant violation of the law of nature, of the natural rights of mankind. What have the unhappy Africans committed against the inhabitants of the British colonies and islands in the West Indies, to authorize us to seize them, or bribe them to seize one another, and transport them a thousand leagues into a strange land, and enslave them for life? For life did I say. From generation to generation to the end of time! However the cruel bondage is somewhat lightened [17] in these northern colonies, through the kindness and lenity of the masters—kindness and lenity, I mean as far as these terms are applicable in the present case; I say, however the cruel bondage of the poor Africans is somewhat lightened among us, if we would [ask] for a just estimate of the nature of the slave trade we must be acquainted with the method of procuring the slaves—transporting them, and their treatment in the West Indies, to which, and the southern colonies a great part of them are transported, and where the nature of the slave trade is consistently displayed.
When the Guinea traders arrive on that coast if the trading natives are not already supplied with a proper number of slaves, they go into the back settlements and either by secret ambush, or open force, seize a sufficient number for their purpose, in accomplishing which great numbers, many times are slain, and whole towns laid in ashes. When taken they are driven like cattle to the slaughter, to the sea shore, and sold to our Guinea traders, often for a small quantity of that soul and body destroying liquor, rum, qualified however with a large proportion of water, by which the ignorant natives are imposed upon, cheated, and disappointed.—The poor slaves are bound and thrust into the filthy holds of the ship—men, women, fathers, daughters, mothers, sons, without distinction; where they are obliged to rot together thro’ a long sea passage, which happily relieves numbers from more intolerable sufferings on the shore.—
When they are arrived at the West Indies they are again exposed in the markets, and sold like beasts of burden to the inhuman planters, by whose cruelty many more of them perish. It is supposed that out [18] of near an hundred thousand which are computed to be transported from Africa annually, almost one third perish on the passage and in seasoning; and those unhappy numbers whose hard lot it is to be doomed to longer slavery, wear out their wretched lives in misery which wants a name. The Egyptian bondage was a state of liberty and ease compared with the condition of these unhappy sufferers; and for a trifling offence their barbarous masters will seize and butcher them, with as little, and in many instances, perhaps less ceremony or regret than you would take away the life of one of your domestic animals. It would be an affront to your understandings to enter on a long course of reasoning to prove the injustice and cruelty of such a trade as this. Let us for once put ourselves in the place of the unhappy Negroes. Suppose a number of ships arrived from Africa at a neighbouring
