Author: John Wesley (1703-1791) was an English preacher best known as the leader of a revival movement that came to be known as Methodism, which began within the Church of England. John and his brother Charles also revolutionized church music by writing and disseminating thousands of hymns. It is believed that John preached 40,000 times in his lifetime, and rode 250,000 miles on horseback in doing so. He was extremely prolific as a author, hymnwriter, publisher, and preacher, and quite lived up to his own motto:
Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as ever you can.
William Wilberforce, the political champion of British abolitionism, was only 15 when Wesley wrote this pamphlet (1774), which shows how far ahead of his time Wesley was. This little booklet is written for a broad audience—that is to say, Wesley did not just write it for Christians.
The booklet includes:
- Facts and dates about Europe’s slave trade to the Americas
- Personal accounts about life in Africa before and after slavery
- Personal accounts from those involved in trafficking slaves
- Figures and estimates of slaves killed aboard ship and upon arrival
That is just the historical research. Topics addressed for the people of his day also include:
- Alleged “stupidity” or inferiority of African slaves
- Arguments alleged to justify slavery
- Every man and woman’s right to liberty
- Your involvement in the slave trade
This book would be relevant today for history education, a study of early European abolitionism, or anyone that wants to know more about human trafficking, its roots and results.
Wesley deals here with the modern slave trade and does not deal with a wide-lens view of slavery that can help enlighten the biblical texts related to slavery. As such, there are some arguments missing from this book, which are worth mentioning. There are times and cultures (such as the Pentateuch) in which a “slave” is a person bound to work to pay a debt, as opposed to be cast into a debtor’s prison. There are also those peculiar stories of slaves bound in love to their masters as benefactors, among which we can group the story of Philemon in the New Testament. Until all social classes are abolished, there will be poverty and systems of “serfdom”, and people are even today shackled by poverty, even in the richest nations on earth. I think that we can hone Wesley’s argument to make it clear that what we are talking about is owning human beings as chattel:
I would now inquire, whether these things can be defended, on the principles of even heathen honesty; whether they can be reconciled (setting the Bible out of the question) with any degree of either justice or mercy. (loc. 233)
What modern writers on this topic have to realize is how dangerously close to slavery are many of the world’s economic systems. Take for instance the migration of Asian laborers to the Arab Gulf, where they often go into debt to obtain a work contract, their passports are routinely held by their employers, and they are not free to come and go as they please. And yet the stern reality is that millions of South Asians continue to flood into that region for the opportunity to feed their families—while this is, for them, a boon, for those who perpetrate this horribly racist labor system, it is a wretched and deplorable evil. Like a beautifully decorated tomb, it is not so far removed from the European slave trade, and we should keep in mind that many Arab nations only prohibited slavery after 1950—Mauritania officially criminalized slavery in 2006, and Chad followed in 2017.
The Christians, landing upon their coasts, seized as many as they found, men, women, and children, and transported them to America. It was about 1551 that the English began trading to Guinea; at first, for gold and elephants’ teeth; but soon after, for men. (loc. 135)
No circumstances can make it necessary for a man to burst in sunder all the ties of humanity. (loc. 284)
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. 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. (loc. 394-399)