We can form some notion of their companionship, from p. 110: “It is the custom here, when the governor dies, for two of his favourite wives to quit the world on the same day;” but in this case they ran and hid themselves. Also, p. 182: “This morning a young man visited us, with a countenance so rueful, and spoke in a tone so low and melancholy, that we were desirous to learn what evil had befallen him. The cause of it was soon explained by his informing us that he would be doomed to die, with two companions, as soon as the governor’s dissolution should take place.” There is little or no discrepancy among travellers in their descriptions of the Africans. Their state of society must have been well known to Paley; yet Paley gives us a picture of their state of society from imagination, founded upon that state of society with which his pupils were conversant: “Because the slaves were torn away from their parents, wives, children, and friends, homes, companions, country, fields, and flocks.” If the picture drawn by Paley were the lone consideration addressed to our commiseration in the argument against slavery as a Divine institution of mercy, we should, perhaps, be at some loss to determine what amount was due from us to the African slave, who had thus been _torn from the danger of being put to death_!—_thus torn from his fields of lizards and locusts, and flocks of caterpillars!_ But what shall we think of an argument, founded on relations in England, but applied to Africa, where no such relations exist? It is a rule to hesitate as to the truthfulness of all that is stated, when the witness is discovered to be under the influence of a prejudice so deeply seated as to mislead the mind, and especially when we discover a portion of the stated facts to be either not true or misapplied. The reasons assigned by Dr. Paley why the Christian Scriptures did not prohibit and condemn slavery, we deem also quite erroneous:—“For Christianity, soliciting admission into all nations of the world, abstained, as behooved it, from intermeddling with the civil institutions of any;” and then asks, with an air of triumph, “But does it follow from the silence of Scripture concerning them, that all the civil institutions that prevailed were right? or that the bad should not be exchanged for better?” We wish to call particular attention to this passage, for, even after having examined the books of the Greek philosophers, we are constrained to say we have never seen a more beautiful sophism. Is it a fact, then, that Jesus Christ and his apostles did compromise and compound with sin, as Dr. Paley thinks it behooved them, and with the design to avoid opposition to the introduction of Christianity?