Slavery was among the last of the evils so imbedded in the constitution of human society, to which the Bible extended its influence. "Mr. Barrington, who has given a very strong picture of the degradation and oppression of the tenants under the English tenure of pure villainage, is of opinion that feudal servitude existed in England so late as the reign of Elizabeth." But the personal servitude which grew out of the abuses of the feudal system, was a much milder form of slavery than that which existed among the ancients. "No person in England was a villain in the eye of the law, except in relation to his master. To all other persons he was a freeman, and against them he had rights of property; and his master for excessive injuries committed upon the vassal was answerable at the king's suit." The importation of negro slaves into the Spanish colonies had commenced as early as 1501; and in 1517, the emperor Charles V. granted a patent to certain persons to supply the Spanish islands with slaves from Africa. But this enterprise was opposed with great spirit and vigour by some of the Christians of Spain, who had great influence in mitigating slavery in the colonies. The first Englishman who introduced the practice of buying, or kidnapping negroes in Africa, and transporting and selling them for slaves in the West Indies, was Sir John Hawkins, an English admiral born at Plymouth, and who signalized himself under Elizabeth, especially against the invincible armada. It is matter for lamentation, that having signalized himself in so good a cause, he should have become signal in a cause which loads his name with everlasting reproach. This was in the year 1562. From that time to the year 1808, the British West Indies became the great receptacle of these unhappy beings. "In 1620, a

* Kent's Commentaries, Vol. II. † Ibid.

Dutch vessel carried a cargo of slaves from Africa to Virginia, and this was the sad epoch of the introduction of African slaves into the English colonies on this continent. The Dutch records of New Netherlands allude to the existence of slaves in their settlements on the Hudson, as early as 1626; and slavery is mentioned in the Massachusetts laws, between 1630 and 1641."

Thus for well nigh three successive centuries, the negro race remained almost without an advocatecrushed, broken, and deserted, and the objects of a cupidity which it would seem nothing could satiate. England, deeply stained with the guilt of this foul traffic, at length stands foremost for the relief and elevation of the African race, unless we except the government and people of Massachusetts, who, in 1645-'46, so boldly protested against the introduction of African slaves into the colony as a heinous crime.t At the commencement of that distinguished era, which was introduced about half a century ago, when the missionary spirit began to agitate the Christian world; when the judgments of heaven began to descend on the nations which had "given their power and strength to the beast;" when the cause of evangelical truth was revived, and the Spirit of God began to descend in that series of revivals of religion which has not ceased to the present hour; a movement was begun in Britain, by which Christianity and civilization were conveyed to long-neglected and abused Africa. Clarkson, Sharpe, Wilberforce, Thornton, and Gregorie, became the undaunted and unwearied advocates for the abolition of the slave trade throughout the civilized world, and the inquiry was every where

* Kents Commentaries.

Winthrop's and Bancroft's Histories, as referred to by Chancellor Kent.

agitated, whether it was not practicable to wipe away this deep stain from Christian lands. About the same time the establishment of the colony of Sierra-Leone, and the fearful revolution in St. Do mingo, gave additional impulse to the enterprise, and awakened the hope that the day of Africa's deliverance was near. "God Almighty has set before me," said Wilberforce, "two great objects, the suppression of the slave trade, and the reformation of manners." After some few unsuccessful struggles, the celebrated Mr. Pitt was enlisted in this cause, and Mr. Fox concluded the last speech he ever made in parliament with the immortal resolution for the abolition of the slave trade.* In the mean time, such men as Sir Samuel Romilly and Sir James McIntosh, aided by venerable prelates, threw the vigour of their minds and the ardour of their hearts into the benevolent struggle, and Edmund Burke had exclaimed, "This is not a traffic in the labour of man, but in the man himself!" In March, 1807, the bill for abolition was passed. After the general peace in Europe, in 1814, the subject was again brought before parliament for the purpose of securing the co-operation of the other Christian powers in the suppression of this nefarious. traffic. In 1823, the house of commons unanimously adopted a series of resolutions with the ultimate view of emancipating all slaves within the British dominions. The parliament of Great Britain had peculiar facilities for doing this. It had unlimited power. The slaves were not a constituent part of their own population, but in remote and feeble islands, having no voice in the government at home, and whom a few ships of the line could awe into obedience. In 1826, the same resolutions were adopted unanimously by the house of lords. A little before this, Mr. Buxton and * See Croly's Life of George IV.

Mr. Canning had introduced the resolutions for the more lenient treatment of the slaves, especially as regards religious instruction and their social condition. And, in 1833, a more decisive course of action was adopted; and the memorable bill passed, which, at an expense of £20,000,000, as an equitable consideration to the planters for the slaves, resolved on the entire abolition of slavery throughout the British colonies.

But, as we have already seen, Great Britain, in opposition to repeated expostulation and strong remonstrance from such men as Franklin, Adams, and Hancock, had extended the evils of slavery, and diffused this malignant plague throughout lands to which the omnipotence of her parliament could no longer be extended. Though long since abolished in New England, slavery was introduced into that country soon after its settlement. But it was in a form modified and mitigated by the spirit and principles of the Bible. While the cupidity of New England had done much to replenish the slave market of the south, the institutions of the Mosaic law were professedly the model of her own slavery. It was early enacted in the Massachusetts colony, that "all slaves shall have the liberties and Christian usage which the law of God established in Israel concerning such persons, doth morally require." The law in the state of Connecticut is thus expressed by Judge Reeve, in his law of baron and femme. "Slavery here was very far from being of the absolute and rigid kind. The master had no control over the life of his slave. If he killed him, he was liable to the same punishment as if he killed a freeman. He was as liable to be sued by the slave in an action for beating, or wounding, or for immoderate chastisement, as he would be if he had thus treated an apprentice. A slave was capable of holding property in character of a devisee, or legatee. If

the master should take away such property, his slave would be entitled to an action against him. Slaves nad the same right of life and property as apprentices; and the difference between them was this, an apprentice is a servant for a time, and a slave is a servant for life."

And where the Bible has begun to exert this influence, it does more. It gradually remedies the evil, and wears it away. It did in Massachusetts, and slavery was abolished by their constitution. It did in Connecticut, and statutes were passed in 1783 and 1797, which have in their gentle and gradual operation, totally extinguished slavery in that State. It did in New Jersey by an act of the legislature in 1784. It did in Pennsylvania, by a similar act in 1780. In New York, for a long series of years, the Bible appears to have exerted little influence in mitigating the condition of the slave. "The master and mistress were authorized to punish their slaves at discretion, not extending to life or limb, and each town was authorized to appoint a common whipper for their slaves, to whom a salary was to be allowed. In the year 1740, it was observed by the legislature, that all due encouragement ought to be given to the direct importation of slaves, and all smuggling of slaves condemned, as an eminent discouragement to the fair trader!" The criminal code against them was fearfully severe. When capitally impeached, they were often tried out of the ordinary course of justice, and denied the rights and privileges of free subjects under like accusations. They were convicted on suspicion and on testimony that would have been rejected by any court where a white man was the accused person. In 1741 on the discovery of what was called the "negro plot," thirteen were adjudged to the stake in our own city.* * Smith's History of New York.