In 1779 the Assembly got rid of the provost (Smith), and this was done by the act of November which took away the charter of the University.* It was while this agitation was going on, and the Philadelphia "Tories" saw the heads of their chieftains falling beneath Paine's pen, that his own official head had been thrown to them by his own act. The sullen spite of the "Tories" did not fail to manifest itself. In conjunction with Deane's defeated friends, they managed to give Paine many a personal humiliation. This was, indeed, easy enough, since Paine, though willing to fight for his cause, was a non-resistant in his own behalf. It may have been about this time that an incident occurred which was remembered with gusto by the aged John Joseph Henry after the "Age of Reason" had added horns and cloven feet to his early hero. Mr. Mease, Clothier-General, gave a dinner party, and a company of his guests, on their way home, excited by wine, met Paine. One of them remarking, "There comes 'Common Sense'"; Matthew Slough said, "Damn him, I shall common-sense him," and thereupon tripped Paine into the gutter.** But patriotic America was with Paine, and missed his pen; for no Crisis had appeared for nearly a year. Consequently on November 2, 1779, the Pennsylvania Assembly elected him its Clerk.
* See "A Memoir of the Rev. William Smith, D.D.," by Charles
J. Stille, Philadelphia, 1869. Provost Stille, in this
useful historical pamphlet, states all that can be said in
favor of Dr. Smith, but does not refer to his controversy
with Paine.
** This incident is related in the interest of religion in
Mr. Henry's "Account of Arnold's Campaign against Quebec."
The book repeats the old charge of drunkenness against
Paine, but the untrustworthiness of the writer's memory is
shown in his saying that his father grieved when Paine's
true character appeared, evidently meaning his "infidelity."
His father died in 1786, when no suspicion either of Paine's
habits or orthodoxy had been heard.
{1780}
On the same day there was introduced into that Assembly an act for the abolition of slavery in the State, which then contained six thousand negro slaves. The body of this very moderate measure was prepared by George Bryan, but the much admired preamble has been attributed by tradition to the pen of Paine.* That this tradition is correct is now easily proved by a comparison of its sentiments and phraseology with the antislavery writings of Paine presented in previous pages of this work. The author, who alone seems to have been thinking of the negroes and their rights during that revolutionary epoch, thus had some reward in writing the first proclamation of emancipation in America. The act passed March 1, 1780.
* "Life and Correspondence of Joseph Reed," ii., p. 177;
North American Review, vol. lvii., No. cxx.
The Preamble is as follows:
"I. When we contemplate our abhorrence of that condition, to which the arms and tyranny of Great Britain were exerted to reduce us, when we look back on the variety of dangers to which we have been exposed, and how miraculously our wants in many instances have been supplied, and our deliverances wrought, when even hope and human fortitude have become unequal to the conflict, we are unavoidably led to a serious and grateful sense of the manifold blessings, which we have undeservedly received from the hand of that Being, from whom every good and perfect gift cometh. Impressed with these ideas, we conceive that is is our duty, and we rejoice that it is in our power, to extend a portion of that freedom to others, which hath been extended to us, and release from that state of thraldom, to which we ourselves were tyrannically doomed, and from which we have now every prospect of being delivered. It is not for us to enquire why, in the creation of mankind, the inhabitants of the several parts of the earth were distinguished by a difference in feature or complexion. It is sufficient to know that all are the work of the Almighty Hand. We find in the distribution of the human species, that the most fertile as well as the most barren parts of the earth are inhabited by men of complexions different from ours, and from each other; from whence we may reasonably as well as religiously infer, that He, who placed them in their various situations, hath extended equally his care and protection to all, and that it becometh not us to counteract his mercies. We esteem it a peculiar blessing granted to us, that we are enabled this day to add one more step to universal civilization, by removing, as much as possible, the sorrows of those, who have lived in undeserved bondage, and from which, by the assumed authority of the Kings of Great Britain, no effectual, legal relief could be obtained. Weaned, by a long course of experience, from those narrow prejudices and partialities we had imbibed, we find our hearts enlarged with kindness and benevolence towards men of all conditions and nations; and we conceive ourselves at this particular period particularly called upon by the blessings which we have received, to manifest the sincerity of our profession, and to give a substantial proof of our gratitude.
"II. And whereas the condition of those persons, who have heretofore been denominated Negro and Mulatto slaves, has been attended with circumstances, which not only deprived them of the common blessings that they were by nature entitled to, but has cast them into the deepest afflictions, by an unnatural separation and sale of husband and wife from each other and from their children, an injury, the greatness of which can only be conceived by supposing that we were in the same unhappy case. In justice, therefore, to persons so unhappily circumstanced, and who, having no prospect before them whereon they may rest their sorrows and their hopes, have no reasonable inducement to render their service to society, which they otherwise might, and also in grateful commemoration of our own happy deliverance from that state of unconditional submission to which we were doomed by the tyranny of Britain.
"III. Be it enacted, &c."