So far was this from being the case, that he thought it one
of the most splendid triumphs of this religion, that it had caused
slavery to be so generally abolished on its appearance in the world. It
had done this by teaching us, among other beautiful precepts, that, in
the sight of their Maker, all mankind were equal. Its influence appeared
to have been more powerful in this respect than that of all the ancient
systems of philosophy; though even in these, in point of theory, we
might trace great liberality and consideration for human rights. Where
could be found finer sentiments of liberty than in Demosthenes and
Cicero? Where bolder assertions of the rights of mankind, than in
Tacitus and Thucydides? But, alas! these were the holders of slaves: It
was not so with those who had been converted to Christianity. He knew,
however, that what he had been ascribing to Christianity had been
imputed by others to the advances which philosophy had made. Each of the
two parties took the merit to itself. The philosopher gave it to
philosophy, and the divine to religion. He should not, then, dispute
with either of them; but, as both coveted the praise, why should they
not emulate each other by promoting this improvement in the condition of
the human race?
He would now conclude by declaring, that the whole country, indeed the
whole civilized world, must rejoice that such a bill as the present had
been moved for, not merely as a matter of humanity, but as an act of
justice; for he would put humanity out of the case.
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