Part 8 (1/2)
To the tracts on this subject to which I have thus ventured to crave thy particular attention, I have added some which at different times I have believed it my duty to publish[A], and which, I trust, will afford thee some satisfaction, their design being for the furtherance of that universal peace and good-will amongst men, which the Gospel was intended to introduce.
[Footnote A: These related to the principles of the religious society of the Quakers.]
”I hope thou wilt kindly excuse the freedom used on this occasion by an ancient man, whose mind, for more than forty years past, has been much separated from the common intercourse of the world, and long painfully exercised in the consideration of the miseries under which so large a part of mankind, equally with us the objects of redeeming love, are suffering the most unjust and grievous oppression, and who sincerely desires thy temporal and eternal felicity, and that of thy royal consort.
”ANTHONY BENEZET.”
Anthony Benezet, besides the care he bestowed upon forwarding the cause of the oppressed Africans in different parts of the world, found time to promote the comforts, and improve the condition of those, in the state in which he lived. Apprehending that much advantage would arise both to them and the public from instructing them in common learning, he zealously promoted the establishment of a school for that purpose. Much of the two last years of his life he devoted to a personal attendance on this school, being earnestly desirous that they who came to it might be better qualified for the enjoyment of that freedom to which great numbers of them had been then restored. To this he sacrificed the superior emoluments of his former school, and his bodily ease also, although the weakness of his const.i.tution seemed to demand indulgence.
By his last will he directed, that, after the decease of his widow, his whole little fortune (the savings of the industry of fifty years) should, except a few very small legacies, be applied to the support of it. During his attendance upon it he had the happiness to find, (and his situation enabled him to make the comparison,) that Providence had been equally liberal to the Africans in genius and talents as to other people.
After a few days' illness, this excellent man died at Philadelphia, in the spring of 1784. The interment of his remains was attended by several thousands of all ranks, professions, and parties, who united in deploring their loss. The mournful procession was closed by some hundreds of those poor Africans who had been personally benefited by his labours, and whose behaviour on the occasion showed the grat.i.tude and affection they considered to be due to him as their own private benefactor, as well as the benefactor of their whole race.
Such, then, were the labours of the Quakers in America; of individuals, from 1718 to 1784, and of the body at large, from 1696 to 1787, in this great cause of humanity and religion. Nor were the effects produced from these otherwise than corresponding with what might have been expected from such an union of exertion in such a cause; for both the evils, that is, the evil of buying and selling, and the evil of using slaves, ceased at length with the members of this benevolent society. The leaving off all concern with the Slave Trade took place first. The abolition of slavery, though it followed, was not so speedily accomplished; for, besides the loss of property, when slaves were manumitted, without any pecuniary consideration in return, their owners had to struggle, in making them free, against the laws and customs of the times. In Pennsylvania, where the law in this respect was the most favourable, the parties wis.h.i.+ng to give freedom to a slave were obliged to enter into a bond for the payment of thirty pounds currency, in case the said slave should become chargeable for maintenance. In New Jersey the terms were far less favorable, as the estate of the owner remained liable to the consequences of misconduct in the slave, or even in his posterity. In the southern parts of America manumission was not permitted but on terms amounting nearly to a prohibition. But, notwithstanding these difficulties, the Quakers could not be deterred, as they became convinced of the unlawfulness of holding men in bondage, from doing that which they believed to be right. Many liberated their slaves, whatever the consequences were; and some gave the most splendid example in doing it, not only by consenting, as others did, thus to give up their property, and to incur the penalties of manumission, but by calculating and giving what was due to them, over and above their food and clothing, for wages[A] from the beginning of their slavery to the day when their liberation commenced. Thus manumission went on, some sacrificing more; and others less; some granting it sooner, and others later; till, in the year 1787[B] there was not a slave in the possession of an acknowledged Quaker.
[Footnote A: One of the brightest instances was that afforded by Warner Mifflin. He gave unconditional liberty to his slaves. He paid all the adults, on their discharge, the sum, which arbitrators, mutually chosen, awarded them.]
[Footnote B: Previously to the year 1787, several of the states had made the terms of manumission more easy.]
Having given to the reader the history of the third cla.s.s of forerunners and coadjutors, as it consisted of the Quakers in America, I am now to continue it, as it consisted of an union of these with others on the same continent, in the year 1774, in behalf of the African race. To do this, I shall begin with the causes which led to the production of this great event.
And, in the first place, as example is more powerful than precept, we cannot suppose that the Quakers could have shown these n.o.ble instances of religious principle, without supposing also that individuals of other religious denominations would be morally instructed by them. They who lived in the neighborhood where they took place, must have become acquainted with the motives which led to them. Some of them must at least have praised the action, though they might not themselves have been ripe to follow the example: nor is it at all improbable that these might be led, in the course of the workings of their own minds, to a comparison between their own conduct and that of the Quakers on this subject, in which they themselves might appear to be less worthy in their own eyes. And as there is sometimes a spirit of rivals.h.i.+p among the individuals of religious sects, where the character of one is sounded forth as higher than that of another; this, if excited by such a circ.u.mstance, would probably operate for good. It must have been manifest also to many, after a lapse of time, that there was no danger in what the Quakers had done, and that there was even sound policy in the measure. But, whatever were the several causes, certain it is, that the example of the Quakers in leaving off all concern with the Slave Trade, and in liberating their slaves, (scattered, as they were, over various parts of America,) contributed to produce in many of a different religious denomination from themselves, a more tender disposition than had been usual towards the African race.
But a similar disposition towards these oppressed people was created in others, by means of other circ.u.mstances or causes. In the early part of the eighteenth century, Judge Sewell of New England came forward as a zealous advocate for them: he addressed a memorial to the legislature, which he called, _The Selling of Joseph_, and in which he pleaded their cause both as a lawyer and, a Christian. This memorial produced an effect upon many, but particularly upon those of his own persuasion; and from this time the Presbyterians appear to have encouraged a sympathy in their favour.
In the year 1739, the celebrated George Whitfield became an instrument in turning the attention of many others to their hard case, and of begetting in these a fellow sympathy towards them. This laborious minister, having been deeply affected with what he had seen in the course of his religious travels in America, thought it his duty, to address a letter from Georgia to the inhabitants of Maryland, Virginia, and North and South Carolina. This letter was printed in the year above mentioned, and is in part as follows:--
As I lately pa.s.sed through your provinces in my way hither, I was sensibly touched with a fellow-feeling for the miseries of the poor negroes. Whether it be lawful for Christians to buy slaves, and thereby encourage the nations, from whom they are bought, to be at perpetual war with each other, I shall not take upon me to determine. Sure I am, it is sinful, when they have bought them to use them as bad as though they were brutes, nay, worse; and whatever particular exceptions there may be, (as I would charitably hope there are some,) I fear the generality of you who own negroes are liable to such a charge; for your slaves, I believe, work as hard, if not harder, than the horses whereon you ride. These, after they have done their work, are fed and taken proper care of; but many negroes when wearied with labour, in your plantations, have been obliged to grind their corn after their return home: your dogs are caressed and fondled at your table, but your slaves, who are frequently styled dogs or beasts, have not an equal privilege; they are scarce permitted to pick up the crumbs which fall from their master's table: not to mention what numbers have been given up to the inhuman usage of cruel taskmasters, who, by their unrelenting scourges have ploughed their backs and made long furrows, and at length brought them even unto death. When, pa.s.sing along, I have viewed your plantations cleared and cultivated, many s.p.a.cious houses built and the owners of them faring sumptuously every day, my blood has frequently almost run cold within me, to consider how many of your slaves had neither convenient food to eat, nor proper raiment to put on, notwithstanding most of the comforts you enjoy were solely owing to their indefatigable labours.
The letter, from which this is an extract, produced a desirable effect upon many of those who perused it, but particularly upon such as began to be seriously disposed in these times. And as George Whitfield continued a firm friend to the poor Africans, never losing an opportunity of serving them, he interested, in the course of his useful life, many thousands of his followers in their favour.
To this account it may be added, that from the year 1762 ministers, who were in the connection of John Wesley, began to be settled in America, and that as these were friends to the oppressed Africans also, so they contributed in their turn[A] to promote a softness of feeling towards them among those of their own persuasion.
[Footnote A: It must not be forgotten, that the example of the Moravians had its influence also in directing men to their duty towards these oppressed people; for though, when they visited this part of the world for their conversion, they never meddled with the political state of things, by recommending it to masters to alter the condition of their slaves, as believing religion could give comfort in the most abject situations in life, yet they uniformly freed those slaves who came into their own possession.]
In consequence then of these and other causes, a considerable number of persons of various religious denominations, had appeared at different times in America, besides the Quakers, who, though they had not distinguished themselves by resolutions and manumissions as religious bodies, were yet highly friendly to the African cause. This friendly disposition began to manifest itself about the year 1770; for when a few Quakers, as individuals, began at that time to form little a.s.sociations in the middle provinces of North America, to discourage the introduction of slaves among people in their own neighbourhoods, who were not of their own Society, and to encourage the manumission of those already in bondage, they, were joined as colleagues by several persons of this description[A], who co-operated with them in the promotion of their design.
[Footnote A: It then appeared that individuals among those of the Church of England, Roman Catholics, Presbyterians, Methodists, and others had begun in a few instances to liberate their slaves.]
This disposition, however, became more manifest in the year 1772; for the house of burgesses of Virginia presented a pet.i.tion to the king, beseeching his majesty to remove all those restraints on his governors of that colony, which inhibited their a.s.sent to such laws as might check that inhuman and impolitic commerce, the Slave Trade: and it is remarkable, that the refusal of the British government to permit the Virginians to exclude slaves from among them by law, was enumerated afterwards among the public reasons for separating from the mother country.
But this friendly disposition was greatly increased in the year 1773, by the literary labours of Dr. Benjamin Rush, of Philadelphia[B], who, I believe, is a member of the Presbyterian Church: for in this year, at the instigation of Anthony Benezet, he took up the cause of the oppressed Africans in a little work, which he ent.i.tled, _An Address to the Inhabitants of the British Settlements, on the Slavery of the Negroes_; and soon afterwards in another, which was a vindication of the first, in answer to an acrimonious attach by a West Indian planter.
These publications contained many new observations; they were written in a polished style; and while they exhibited the erudition and talents, they showed the liberality and benevolence of the author. Having had a considerable circulation, they spread conviction among many, and promoted the cause for which they had been so laudably undertaken. Of the great increase of friendly disposition towards the African cause in this very year, we have this remarkable proof: that when the Quakers, living in East and West Jersey, wished to pet.i.tion the legislature to obtain an act of a.s.sembly for the more equitable manumission of slaves in that province, so many others of different persuasions joined them, that the pet.i.tion was signed by upwards of three thousand persons.
[Footnote B: Dr. Rush has been better known since for his other literary works, such as his _Medical Dissertations_, his _Treatises on the Discipline of Schools_, _Criminal Law_, &c.]
But in the next year, or in the year 1774[A], the increased good-will towards the Africans became so apparent, but more particularly in Pennsylvania, where the Quakers were more numerous than in any other state, that they, who considered themselves more immediately as the friends of these injured people, thought it right to avail themselves of it: and accordingly James Pemberton, one of the most conspicuous of the Quakers in Pennsylvania, and Dr. Rush, one of the most conspicuous of those belonging to the various other religious communities in that province, undertook, in conjunction with others, the important task of bringing those into a society who were friendly to this cause. In this undertaking they succeeded. And hence arose that union of the Quakers with others, to which I have been directing the attention of the reader, and by which the third cla.s.s of forerunners and coadjutors becomes now complete. This society, which was confined to Pennsylvania, was the first ever formed in America, in which there was an union of persons of different religious denominations in behalf of the African race.