which took a number of French prizes. The booty being shared, he has now an agent here enquiring, by an advertisement in the Gazette, for those who suffered the loss, in order to make them, as far as in him lies, restitution. This conscientious man is a Quaker. The Scotch presbyterians were formerly as tender; for there is still extant an ordinance of the towncouncil of Edinburgh, made soon after the reformation, "forbidding the purchase of prize goods, under pain of losing the freedom of the burgh for ever, with other punishment at the will of the magistrate; the practice of making prizes being contrary to good conscience, aud the rule of treating Christian brethren as we would wish to be treated; and such goods are not to be sold by any godly men within this burgh." The race of these godly men in Scotland is probably extinct, or their principles abandoned, since, as far as that nation had a hand in promoting the war against the colonies, prizes and confiscations are believed to have been a considerable motive. It has been for some time a generally received opinion, that a military man is not to inquire whether. war be just or unjust; he is to execute his orders. All princes who are disposed to become tyrants must probably approve of this opinion, and be willing to esta blish it; but is it not a dangerous one? since, on that principle, if the tyrant commands his army to attack and destroy, not only an unoffending neighbour nation, but even his own subjects, the army is bound to obey. A negro slave, in our colonies, being commanded by his master to rob or murder a neighbour, or do any other immoral act, may refuse, and the magistrate will protect him in his refusal. The slavery then of a sol dier is worse than that of a negro! A conscientious officer, if not restained by the apprehension of its being imputed to another cause, may indeed resign, rather than be employed in an unjust war; but the private men are slaves for life; and they are perhaps incapable of judging for themselves. We can only lament their fate, and still more that of a sailor, who is often dragged by force from his honest occupation, and compelled to imbrue his hands in, perhaps, innocent blood. But methinks it well behoves merchants (men more enlightened by their education, and perfectly free from any such force or obligation) to consider well of the justice of a war, before they voluntarily engage a gang of ruffians to attack their fellow-merchants of a neighbouring nation, to plunder them of their property, and perhaps ruin them and their families, if they yield it; or to wound, maim, or murder them, if they endeavour to defend it. Yet these things are done by Christian merchants, whether a war be just or unjust; and it can hardly be just on both sides. They are done by Englist and American merchants, who, nevertheless, complain of private theft, and hang by dozens the thieves they have taught by their own example. It is high time, for the sake of humanity, that a stop were put to this enormity. The United States of America, though better situated than any European nation to make profit by privateering (most of the trade of Europe, with the West Indies, passing before their doors) are, as far as in them lies, endeavouring to abolish the practice, by offering, in all their treaties with other powers, an article, engaging solemnly, that, in case of future war, no privateer shall be commissioned on either side; and that unarmed merchant-ships, on both sides, shall pursue their voyages unmolested. This will be a happy improvement of the law of nations. The humane and the just cannot but wish general success to the proposition. With unchangeable esteem and affection, * This offer having been accepted by the late king of Prussia, a treaty of amity and commerce was concluded between that monarch and the United States, containing the following humane, philanthropic article; in the formation of which Dr, Franklin, as one of the American plenipotentiaries, was principally concerned, viz. ART. XXIII. If war should arise between the two contracting parties, the merchants of either country, then residing in the other, shall be allowed to remain nine months to collect their debts and settle their affairs, and may depart freely, carrying off all their effects without molestation or hindrance; and all women and children, scholars of every faculty, cultivators of the earth, artisans, manufacturers, and fishermen, unarmed and inhabiting unfortified towns, villages, or places, and in general all others, whose occupations are for the common subsistence and benefit of mankind, shall be allowed to continue their respective employments, and shall not be molested in their persons, nor shall their houses and goods be burnt, or otherwise destroyed, nor their fields wasted, by the armed force of the enemy into whose power, by the events of war, they may happen to fall; but if any thing is necessary to be taken from them for the use of such armed force, the same shall be paid for at a reasonable price. And all merchant and trading vessels employed in exchanging the products of different places, and thereby rendering the necessaries, conveniences, and comforts of human life more easy to be obtained, and more general, shall be allowed to pass free and unmolested; and neither of the contracting powers shall grant or issue any commission to any private armed vessels, empowering them to take or destroy such trading vessels, or interrupt such commerce. VOL. II, 2 G A Parable A Parable against Persecution, in Imitation of Scripture Language*. 1. AND it came to pass after these things, that Abraham sat in the door of his tent, about the going down of the sun. 2 And behold a man bent with age, coming from the way of the wilderness leaning on a staff. 3 And Abraham arose, and met him, and said unto him, Turn in, I pray thee, and wash thy feet, and tarry all night; and thou shalt arise early in the morning, and go on thy way. 4 And the man said, Nay; for I will abide under this tree. 5 But Abraham pressed him greatly: so he turned and they went into the tent: and Abraham baked unleaven bread, and they did eat. * I have taken this piece from Sketches of the History of Man, written by lord Kaims, and shall preface it with his lordship's own words. See Vol. II. p. 472, 473. "The following Parable against Persecution was communicated to me by Dr. Franklin of Philadelphia, a man who makes a great figure in the learned world and who would still make a greater figure for benevolence and candour, were virtue as much, regarded in this declining age as knowledge.get "The historical style of the Old Testament is here finely inïitated; and the moral must strike every one who is not sunk in stupidity and superstition. Were it really a chapter of Genesis, one is apt to think, that persecution could never have shown a bare face among Jews or Christians. But alas! that is a vain thought. Such a passage in the Old Testament would avail as little against the rancorous passions of men, as the following passages in the New Testament, though persecution cannot be condemned in terms more explicit. Him that is weak in the faith, receive you, but not so doubtful disputations. For, e." B. V. 6. And when Abraham saw that the man blessed not God, he said unto him, Wherefore dost thou not worship the most high God, creator of heaven and earth? 7. And the man answered and said, I do not worship thy God, neither do I call upon his name, for I have made to myself a god, which abideth always in my house, and provideth me with all things. 8. And Abraham's zeal was kindled against the man, and he arose, and fell upon him, and drove him forth with blows into the wilderness. 9. And God called unto Abraham, saying, Abraham, where is the stranger? 10. And Abraham answered and said, Lord, he would not worship thee, neither would he call upon thy name, therefore have I driven him out from before my face into the wilderness. 11. And God said, Have I borne with him these hundred and ninety and eight years, and nourished him, and clothed him, notwithstanding his rebellion against me, and couldst not thou, who art thyself a sinner, bear with him one night? 12. And Abraham said, Let not the anger of my Lord wax hot against his servant; lo, I have sinned, forgive me I pray thee. 13. And Abraham arose, and went forth into the wilderness and diligently sought for the man and found him, and returned with him to the tent, and when he had entreated him kindly, he sent him away on the morrow with gifts. 14. And God spake again unto Abraham saying, For this thy sin shall thy seed be afflicted four hundred years in a strange land. 2 G 2 15. But |