The History of the Abolition of African Slave-Trade by the British Parliament. Thomas Clarkson
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"they assembled to consider what steps they should take for the relief and liberation of the negro slaves in the West Indies, and for the discouragement of the Slave Trade on the coast of Africa."
To promote this object; they conceived it necessary that the public mind should be enlightened respecting it. They had recourse; therefore, to the public papers, and they appointed their members in turn to write in these, and to see that their productions were inserted. They kept regular minutes for this purpose. It was not however known to the world that such an association existed.
It appears that they had several meetings in the course of this year. Before the close of it they had secured a place in the General Evening Post, in Lloyd's Evening Post, in the Norwich, Bath, York, Bristol, Sherborne, Liverpool, Newcastle, and other provincial papers, for such articles as they chose to send to them. These consisted principally of extracts from such authors, both in prose and verse, as they thought would most enlighten and interest the mind upon the subject of their institution.
In the year 1784 they pursued the same plan; but they began now to print books. The first was from a manuscript composed by Joseph Woods, one of the committee; It was entitled, Thoughts on the Slavery of the Negroes. This manuscript was well put together. It was a manly and yet feeling address in behalf of the oppressed Africans. It contained a sober and dispassionate appeal to the reason of all, without offending the prejudices of any. It was distributed at the expense of the association, and proved to be highly useful to the cause which it was intended to promote.
A communication having been made to the committee, that Dr. Porteus, then Bishop of Chester, had preached a sermon before the society for the propagation of the gospel, in behalf of the injured Africans, (which sermon was noticed in the last chapter,) Samuel Hoare was deputed to obtain permission to publish it. This led him to a correspondence with Mr. Ramsay before mentioned. The latter applied in consequence to the bishop, and obtained his consent. Thus this valuable sermon was also given to the world.
In the year 1785, the association continued their exertions as before; but I have no room to specify them. I may observe, however, that David Barclay, a grandson of the great apologist of that name, assisted at one of their meetings, and (what is singular) that he was in a few years afterwards unexpectedly called to a trial of his principles on this very subject. For he and his brother John became, in consequence of a debt due to them, possessed of a large grazing farm, or pen, in Jamaica, which had thirty-two slaves upon it. Convinced, however, that the retaining of their fellow-creatures in bondage was not only irreconcilable with the principles of Christianity, but subversive of the rights of human nature, they determined upon the emancipation of these. And they2 performed this generous office to the satisfaction of their minds, to the honour of their characters, to the benefit of the public, and to the happiness of the slave3. I mention this anecdote, not only to gratify myself, by paying a proper respect to those generous persons who sacrificed their interest to principle, but also to show the sincerity of David Barclay, (who is now the only surviving brother,) as he actually put in practice what at one of these meetings he was desirous of recommending to others.
Having now brought up the proceedings of this little association towards the year 1786, I shall take my leave of it, remarking, that it was the first ever formed in England for the promotion of the abolition of the Slave Trade. That Quakers have had this honour is unquestionable. Nor is it extraordinary that they should have taken the lead on this occasion, when we consider how advantageously they have been situated for so doing. For the Slave Trade, as we have not long ago seen, came within the discipline of the society in the year 1727. From thence it continued to be an object of it till 1783. In 1783 the society petitioned parliament, and in 1784 it distributed books to enlighten the public concerning it. Thus we see that every Quaker, born since the year 1727, was nourished as it were in a fixed hatred against it. He was taught, that any concern in it was a crime of the deepest dye. He was taught, that the bearing of his testimony against it was a test of unity with those of the same religious profession. The discipline of the Quakers was therefore a school for bringing them up as advocates for the abolition of this trade. To this it may be added, that the Quakers knew more about the trade and the slavery of the Africans, than any other religious body of men, who had not been in the land of their sufferings. For there had been a correspondence between the society in America and that in England on the subject, the contents of which must have been known to the members of each. American ministers also were frequently crossing the Atlantic on religious missions to England. These, when they travelled through various parts of our island, frequently related to the Quaker families in their way the cruelties they had seen and heard of in their own country. English ministers were also frequently going over to America on the same religious errand. These, on their return, seldom failed to communicate what they had learned or observed, but more particularly relative to the oppressed Africans, in their travels. The journals also of these, which gave occasional accounts of the sufferings of the slaves, were frequently published. Thus situated in point of knowledge, and brought up moreover from their youth in a detestation of the trade, the Quakers were ready to act whenever a favourable opportunity should present itself.
1. The Quakers, as a public body, kept the subject alive at their yearly meeting in 1784, 1785, 1787, &c.
2. They engaged an agent to embark for Jamaica in 1796 to effect this business, and had the slaves conveyed to Philadelphia, where they were kindly received by the Society for improving the Condition of free Black people. Suitable situations were found for the adults, and the young ones were bound out apprentices to handicraft trades, and to receive school learning.
3. James Pemberton, of Philadelphia, made the following observation in a letter to a Friend in England: — "David Barclay's humane views towards the Blacks from Jamaica have been so far realized, that these objects of his concern enjoy their freedom with comfort to themselves, and are respectable in their characters, keeping up a friendly intercourse with each other, and avoiding to intermix with the common Blacks of this city, being sober in their conduct and industrious in their business."
CHAPTER V
Third class of forerunners and coadjutors, up to 1787, consists of the Quakers and others in America. — Yearly meeting for Pennsylvania and the Jerseys takes up the subject in 1696; and continue it till 1787. — Other five yearly meetings take similar measures. — Quakers, as individuals, also become labourers; William Burling and others. — Individuals of other religious denominations take up the cause also; Judge Sewell and others. — Union of the Quakers with others in a society for Pennsylvania, in 1774; James Pemberton; Dr. Rush. — Similar union of the Quakers with others for New York and other provinces.
The next class of the forerunners and coadjutors, up to the year 1787, will consist, first, of the Quakers in America; and then of others, as they were united to these for the same object.
It may be asked, How the Quakers living there should have become forerunners and coadjutors in the great work now under our consideration. I reply, first, that it was an object for many years with these to do away the Slave Trade as it was carried on in their own ports. But this trade was conducted in part, both before and after the independence of America, by our own countrymen. It was, secondly, an object with these to annihilate slavery in America; and this they have been instruments in accomplishing to a considerable extent. But any abolition of slavery within given boundaries must be a blow to the Slave Trade there. The American Quakers, lastly, living in a land where both the commerce and slavery existed, were in the way of obtaining a number of important facts relative to both, which made for their annihilation; and communicating many of these facts to those in England, who espoused the same cause, they became fellow-labourers with these in producing the event in