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Thoughts Upon Slavery

by John Wesley  (page 2 of 2)

4. That slave-holding is utterly inconsistent with mercy, is almost too plain to need a proof. Indeed, it is said, "that these Negroes being prisoners of war, our captains and factors buy them, merely to save them from being put to death. And is not this mercy?" I answer, (1.) Did Sir John Hawkins, and many others, seize upon men, women, and children, who were at peace in their own fields or houses, merely to save them from death? (2.) Was it to save them from death, that they knocked out the brains of those they could not bring away? (3.) Who occasioned and fomented those wars, wherein these poor creatures were taken prisoners? Who excited them by money, by drink, by every possible means, to fall upon one another? Was it not themselves?

   They know in their own conscience it was, if they have any conscience left. But, (4.) To bring the matter to a short issue, can they say before God, that they ever took a single voyage, or bought a single Negro, from this motive? They cannot; they well know, to get money, not to save lives, was the whole and sole spring of their motions.

   5. But if this manner of procuring and treating Negroes is not consistent either with mercy or justice, yet there is a plea for it which every man of business will acknowledge to be quite sufficient. Fifty years ago, one meeting an eminent Statesman in the lobby of the House of Commons, said, "You have been long talking about justice and equity. Pray which is this bill; equity or justice?" He answered very short and plain, "D--n justice; it is necessity." Here also the slave-holder fixes his foot; here he rests the strength of his cause. "If it is not quite right, yet it must be so; there is an absolute necessity for it. It is necessary we should procure slaves; and when we have procured them, it is necessary to use them with severity, considering their stupidity, stubbornness, and wickedness."

   I answer, You stumble at the threshold; I deny that villany is ever necessary. It is impossible that it should ever be necessary for any reasonable creature to violate all the laws of justice, mercy, and truth. No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. It can never be necessary for a rational being to sink himself below a brute. A man can be under no necessity of degrading himself into a wolf. The absurdity of the supposition is so glaring, that one would wonder any one can help seeing it.

   6. This in general. But, to be more particular, I ask, First, What is necessary? and, Secondly, To what end? It may be answered, "The whole method now used by the original purchasers of Negroes is necessary to the furnishing our colonies yearly with a hundred thousand slaves." I grant, this is necessary to that end. But how is that end necessary? How will you prove it necessary that one hundred, that one, of those slaves should be procured? "Why, it is necessary to my gaining an hundred thousand pounds." Perhaps so: But how is this necessary? It is very possible you might be both a better and a happier man, if you had not a quarter of it. I deny that your gaining one thousand is necessary either to your present or eternal happiness. "But, however, you must allow, these slaves are necessary for the cultivation of our islands; inasmuch as white men are not able to labour in hot climates." I answer, First, it were better that all those islands should remain uncultivated for ever; yea, it were more desirable that they were altogether sunk in the depth of the sea, than that they should be cultivated at so high a price as the violation of justice, mercy, and truth. But, Secondly, the supposition on which you ground your argument is false. For white men, even Englishmen, are well able to labour in hot climates; provided they are temperate both in meat and drink, and that they inure themselves to it by degrees. I speak no more than I know by experience. It appears from the thermometer, that the summer heat in Georgia is frequently equal to that in Barbadoes, yea, to that under the line. And yet I and my family (eight in number) did employ all our spare time there, in felling of trees and clearing of ground, as hard labour as any Negro need be employed in. The German family, likewise, forty in number, were employed in all manner of labour. And this was so far from impairing our health, that we all continued perfectly well, while the idle ones round about us were swept away as with a pestilence. It is not true, therefore, that white men are not able to labour, even in hot climates, full as well as black. But if they were not, it would be better that none should labour there, that the work should be left undone, than that myriads of innocent men should be murdered, and myriads more dragged into the basest slavery.

   7. "But the furnishing us with slaves is necessary for the trade, and wealth, and glory of our nation." Here are several mistakes. For, First, wealth is not necessary to the glory of any nation; but wisdom, virtue, justice, mercy, generosity, public spirit, love of our country. These are necessary to the real glory of a nation; but abundance of wealth is not. Men of understanding allow that the glory of England was full as high in Queen Elizabeth's time as it is now; although our riches and trade were then as much smaller, as our virtue was greater. But, Secondly, it is not clear that we should have either less money or trade, (only less of that detestable trade of man-stealing,) if there was not a Negro in all our islands, or in all English America. It is demonstrable, white men, inured to it by degrees, can work as well as them; and they would do it, were Negroes out of the way, and proper encouragement given them. However, Thirdly, I come back to the same point: Better no trade, than trade procured by villany. It is far better to have no wealth, than to gain wealth at the expense of virtue. Better is honest poverty, than all the riches bought by the tears, and sweat, and blood, of our fellow-creatures.

   8. "However this be, it is necessary, when we have slaves, to use them with severity." What, to whip them for every petty offence, till they are all in gore blood? to take that opportunity of rubbing pepper and salt into their raw flesh? to drop burning sealing-wax upon their skin? to castrate them? to cut off half their foot with an axe? to hang them on gibbets, that they may die by inches, with heat, and hunger, and thirst? to pin them down to the ground, and then burn them by degrees, from the feet to the head? to roast them alive? When did a Turk or a Heathen find it necessary to use a fellow-creature thus?

   I pray, to what end is this usage necessary? "Why, to prevent their running away; and to keep them constantly to their labour, that they may not idle away their time: So miserably stupid is this race of men, yea, so stubborn, and so wicked." Allowing them to be as stupid as you say, to whom is that stupidity owing? Without question, it lies altogether at the door of their inhuman masters; who give them no means, no opportunity, of improving their understanding; and, indeed, leave them no motive, either from hope or fear, to attempt any such thing. They were no way remarkable for stupidity while they remained in their own country: The inhabitants of Africa, where they have equal motives and equal means of improvement, are not inferior to the inhabitants of Europe; to some of them they are greatly superior. Impartially survey, in their own country, the natives of Benin, and the natives of Lapland; compare (setting prejudice aside) the Samoeids and the Angolans; and on which side does the advantage lie, in point of understanding? Certainly the African is in no respect inferior to the European. Their stupidity, therefore, in our plantations is not natural; otherwise than it is the natural effect of their condition. Consequently, it is not their fault, but yours: You must answer for it, before God and man.

   9. "But their stupidity is not the only reason of our treating them with severity. For it is hard to say, which is the greatest, this, or their stubbornness and wickedness." It may be so: But do not these, as well as the other, lie at your door? Are not stubbornness, cunning, pilfering, and divers other vices, the natural, necessary fruits of slavery? Is not this an observation which has been made in every age and nation? And what means have you used to remove this stubbornness? Have you tried what mildness and gentleness would do? I knew one that did; that had prudence and patience to make the experiment; Mr. Hugh Bryan, who then lived on the borders of South Carolina. And what was the effect? Why, that all his Negroes (and he had no small number of them) loved and reverenced him as a father, and cheerfully obeyed him out of love. Yea, they were more afraid of a frown from him, than of many blows from an overseer. And what pains have you taken, what method have you used, to reclaim them from their wickedness? Have you carefully taught them, that there is a God, a wise, powerful, merciful Being, the Creator and Governor of heaven and earth? that he has appointed a day wherein he will judge the world, will take an account of all our thoughts, words, and actions? that in that day he will reward every child of man according to his works? that then the righteous shall inherit the kingdom prepared for them from the foundation of the world; and the wicked shall be cast into everlasting fire, prepared for the devil and his angels? If you have not done this, if you have taken no pains or thought about the matter, can you wonder at their wickedness? What wonder, if they should cut your throat? And if they did, whom could you thank for it but yourself? You first acted the villain in making them slaves, whether you stole them or bought them. You kept them stupid and wicked, by cutting them off from all opportunities of improving either in knowledge or virtue: And now you assign their want of wisdom and goodness as the reason for using them worse than brute beasts!




 

   V. 1. It remains only to make a little application of the preceding observations. But to whom should that application be made? That may bear a question. Should we address ourselves to the public at large? What effect can this have? It may inflame the world against the guilty, but is not likely to remove that guilt. Should we appeal to the English nation in general? This also is striking wide; and is never likely to procure any redress for the sore evil we complain of. As little would it in all probability avail, to apply to the Parliament. So many things, which seem of greater importance, lie before them, that they are not likely to attend to this. I therefore add a few words to those who are more immediately concerned, whether captains, merchants, or planters.

   2. And, First, to the captains employed in this trade. Most of you know the country of Guinea; several parts of it, at least, between the river Senegal and the kingdom of Angola. Perhaps, now, by your means part of it is become a dreary, uncultivated wilderness, the inhabitants being all murdered or carried away, so that there are none left to till the ground. But you well know how populous, how fruitful, how pleasant it was a few years ago. You know, the people were not stupid, not wanting, in sense, considering the few means of improvement they enjoyed. Neither did you find them savage, fierce, cruel, treacherous, or unkind to strangers. On the contrary, they were, in most parts, a sensible and ingenious people. They were kind and friendly, courteous and obliging, and remarkably fair and just in their dealings. Such are the men whom you hire their own countrymen to tear away from this lovely country; part by stealth, part by force, part made captives in those wars which you raise or foment on purpose. You have seen them torn away, -- children from their parents, parents from their children; husbands from their wives, wives from their beloved husbands, brethren and sisters from each other. You have dragged them who had never done you any wrong, perhaps in chains, from their native shore. You have forced them into your ships like an herd of swine, -- them who had souls immortal as your own; only some of them leaped into the sea, and resolutely stayed under water, till they could suffer no more from you. You have stowed them together as close as ever they could lie, without any regard either to decency or convenience. And when many of them had been poisoned by foul air, or had sunk under various hardships, you have seen their remains delivered to the deep, till the sea should give up his dead. You have carried the survivors into the vilest slavery, never to end but with life; such slavery as is not found among the Turks at Algiers, no, nor among the Heathens in America.

   3. May I speak plainly to you? I must. Love constrains me; love to you, as well as to those you are concerned with. Is there a God? You know there is. Is he a just God? Then there must be a state of retribution; a state wherein the just God will reward every man according to his works. Then what reward will he render to you? O think betimes! before you drop into eternity! Think now, "He shall have judgment without mercy that showed no mercy."

   Are you a man? Then you should have an human heart. But have you indeed? What is your heart made of? Is there no such principle as compassion there? Do you never feel another's pain? Have you no sympathy, no sense of human woe, no pity for the miserable? When you saw the flowing eyes, the heaving breasts, or the bleeding sides and tortured limbs of your fellow-creatures, was you a stone, or a brute? Did you look upon them with the eyes of a tiger? When you squeezed the agonizing creatures down in the ship, or when you threw their poor mangled remains into the sea, had you no relenting? Did not one tear drop from your eye, one sigh escape from your breast? Do you feel no relenting now? If you do not, you must go on, till the measure of your iniquities is full. Then will the great God deal with you as you have dealt with them, and require all their blood at your hands. And at "that day it shall be more tolerable for Sodom and Gomorrah than for you!" But if your heart does relent, though in a small degree, know it is a call from the God of love. And "to-day, if you will hear his voice, harden not your heart." To-day resolve, God being your helper, to escape for your life. Regard not money! All that a man hath will he give for his life! Whatever you lose, lose not your soul: Nothing can countervail that loss. Immediately quit the horrid trade: At all events, be an honest man.

   4. This equally concerns every merchant who is engaged in the slave-trade. It is you that induce the African villain to sell his countrymen; and in order thereto, to steal, rob, murder men, women, and children without number, by enabling the English villain to pay him for so doing, whom you overpay for his execrable labour. It is your money that is the spring of all, that empowers him to go on: So that whatever he or the African does in this matter is all your act and deed. And is your conscience quite reconciled to this? Does it never reproach you at all? Has gold entirely blinded your eyes, and stupified your heart? Can you see, can you feel, no harm therein? Is it doing as you would be done to? Make the case your own. "Master," said a slave at Liverpool to the merchant that owned him, "what, if some of my countrymen were to come here, and take away my mistress, and Master Tommy, and Master Billy, and carry them into our country, and make them slaves, how would you like it?" His answer was worthy of a man: "I will never buy a slave more while I live." O let his resolution be yours! Have no more any part in this detestable business. Instantly leave it to those unfeeling wretches who

Laugh at human nature and compassion!

   Be you a man, not a wolf, a devourer of the human species! Be merciful, that you may obtain mercy!

   5. And this equally concerns every gentleman that has an estate in our American plantations; yea, all slave-holders, of whatever rank and degree; seeing men-buyers are exactly on a level with men-stealers. Indeed you say, "I pay honestly for my goods; and I am not concerned to know how they are come by." Nay, but you are; you are deeply concerned to know they are honestly come by. Otherwise you are a partaker with a thief, and are not a jot honester than him. But you know they are not honestly come by; you know they are procured by means nothing near so innocent as picking of pockets, house-breaking, or robbery upon the highway. You know they are procured by a deliberate series of more complicated villany (of fraud, robbery, and murder) than was ever practised either by Mahometans or Pagans; in particular, by murders, of all kinds; by the blood of the innocent poured upon the ground like water. Now, it is your money that pays the merchant, and through him the captain and the African butchers. You therefore are guilty, yea, principally guilty, of all these frauds, robberies, and murders. You are the spring that puts all the rest in motion; they would not stir a step without you; therefore, the blood of all these wretches who die before their time, whether in their country or elsewhere, lies upon your head. "The blood of thy brother" (for, whether thou wilt believe it or no, such he is in the sight of Him that made him) "crieth against thee from the earth," from the ship, and from the waters. O, whatever it costs, put a stop to its cry before it be too late: Instantly, at any price, were it the half of your goods, deliver thyself from blood-guiltiness! Thy hands, thy bed, thy furniture, thy house, thy lands, are at present stained with blood. Surely it is enough; accumulate no more guilt; spill no more the blood of the innocent! Do not hire another to shed blood; do not pay him for doing it! Whether you are a Christian or no, show yourself a man! Be not more savage than a lion or a bear!

   6. Perhaps you will say, "I do not buy any Negroes; I only use those left me by my father." So far is well; but is it enough to satisfy your own conscience? Had your father, have you, has any man living, a right to use another as a slave? It cannot be, even setting Revelation aside. It cannot be, that either war, or contract, can give any man such a property in another as he has in his sheep and oxen. Much less is it possible, that any child of man should ever be born a slave. Liberty is the right of every human creature, as soon as he breathes the vital air; and no human law can deprive him of that right which he derives from the law of nature.

   If, therefore, you have any regard to justice, (to say nothing of mercy, nor the revealed law of God,) render unto all their due. Give liberty to whom liberty is due, that is, to every child of man, to every partaker of human nature. Let none serve you but by his own act and deed, by his own voluntary choice. Away with all whips, all chains, all compulsion! Be gentle toward all men; and see that you invariably do unto every one as you would he should do unto you.

   7. O thou God of love, thou who art loving to every man, and whose mercy is over all thy works; thou who art the Father of the spirits of all flesh, and who art rich in mercy unto all; thou who hast mingled of one blood all the nations upon earth; have compassion upon these outcasts of men, who are trodden down as dung upon the earth! Arise, and help these that have no helper, whose blood is spilt upon the ground like water! Are not these also the work of thine own hands, the purchase of thy Son's blood? Stir them up to cry unto thee in the land of their captivity; and let their complaint come up before thee; let it enter into thy ears! Make even those that lead them away captive to pity them, and turn their captivity as the rivers in the south. O burst thou all their chains in sunder; more especially the chains of their sins! Thou Saviour of all, make them free, that they may be free indeed!

The servile progeny of Ham
Seize as the purchase of thy blood!
Let all the Heathens know thy name:
From idols to the living God
The dark Americans convert,
And shine in every pagan heart! 

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