I am, sir, yours, &c.
A NEW-ENGLAND-MAN.
FOOTNOTES:
[97] The above letter first appeared in one of the public papers on June 3, 1772, and seems to have been addressed to the printer. The spirited writer of the Two letters to the prelates republished it in an appendix to that pamphlet, without, however, naming Dr. Franklin as the author, but expressing it to be the production "of a gentleman highly respected in the literary world." B. V.
[98] "Toleration in religion, though obvious to common understanding, was not however the production of reason, but of commerce. The advantage of toleration for promoting commerce was discovered long before by the Portuguese. They were too zealous Catholics to venture so bold a measure in Portugal; but it was permitted in Goa, and the inquisition in that town was confined to Roman Catholics." Lord Kaim's Sketches of the History of Man, Vol. II. p. 474. B. V.
[99] "No person appeared in New England who professed the opinion of the Quakers, until 1656, (i. e. about 36 years after the first settling of the colony), when Mary Fisher and Ann Austin came from Barbadoes; and soon after, nine others arrived in the ship Speedwell from London." They were successful in their preaching, and the provincial government, wishing to keep the colony free from them, attempted to send away such as they discovered, and prevent the arrival of others. Securities, fines, banishment, imprisonment, and corporal punishments were instituted for this purpose, but with so little effect, that at last "a law was made for punishing with death, all such as should return into the jurisdiction after banishment. A few were hanged!" See the history of the British dominions, 4to, 1773, p. 118, 120. B. V.
[100] They were to spread the gospel, and maintain a learned and orthodox clergy, where ministers were wanted or ill-provided, administering God's word and sacraments, and preventing atheism, infidelity, popery, and idolatry. B. V.
[On the Slave Trade][101].
Reading in the newspapers the speech of Mr. Jackson in congress, against meddling with the affair of slavery, or attempting to mend the condition of slaves, it put me in mind of a similar speech, made about one hundred years since, by Sidi Mehemet Ibrahim, a member of the divan of Algiers, which may be seen in Martin's account of his consulship, 1687. It was against granting the petition of the sect called erika, or purists, who prayed for the abolition of piracy and slavery, as being unjust.—Mr. Jackson does not quote it; perhaps he has not seen it. If therefore, some of its reasonings are to be found in his eloquent speech, it may only show, that men's interests operate, and are operated on, with surprising similarity, in all countries and climates, whenever they are under similar circumstances. The African speech, as translated, is as follows:
"Alla Bismillah, &c. God is great, and Mahomet is his prophet.