[Footnote 1: Moore, Notes on Slavery, etc., p. 79.]
[Footnote 2: This good example of the Catholics was in later years often referred to by Bishop Porteus. Works of Bishop Porteus, vol. vi, pp. 168, 173, 177, 178, 401; Moore, Notes on Slavery, etc., p. 96.]
[Footnote 3: Ibid., p. 96.]
More effective than the efforts of other sects in the enlightenment of the Negroes was the work of the Quakers, despite the fact that they were not free to extend their operations throughout the colonies. Just as the colored people are indebted to the Quakers for registering in 1688 the first protest against slavery in Protestant America, so are they indebted to this denomination for the earliest permanent and well-developed schools devoted to the education of their race. As the Quakers believed in the freedom of the will, human brotherhood, and equality before God, they did not, like the Puritans, find difficulties in solving the problem of enlightening the Negroes. While certain Puritans were afraid that conversion might lead to the destruction of caste and the incorporation of undesirable persons into the "Body Politick," the Quakers proceeded on the principle that all men are brethren and, being equal before God, should be considered equal before the law. On account of unduly emphasizing the relation of man to God the Puritans "atrophied their social humanitarian instinct" and developed into a race of self-conscious saints. Believing in human nature and laying stress upon the relation between man and man the Quakers became the friends of all humanity.
Far from the idea of getting rid of an undesirable element by merely destroying the institution which supplied it, the Quakers endeavored to teach the Negro to be a man capable of discharging the duties of citizenship. As early as 1672 their attention was directed to this important matter by George Fox.[1] In 1679 he spoke out more boldly, entreating his sect to instruct and teach their Indians and Negroes "how that Christ, by the Grace of God, tasted death for every man."[2] Other Quakers of prominence did not fail to drive home this thought. In 1693 George Keith, a leading Quaker of his day, came forward as a promoter of the religious training of the slaves as a preparation for emancipation.[3] William Penn advocated the emancipation of slaves,[4] that they might have every opportunity for improvement. In 1696 the Quakers, while protesting against the slave trade, denounced also the policy of neglecting their moral and spiritual welfare.[5] The growing interest of this sect in the Negroes was shown later by the development in 1713 of a definite scheme for freeing and returning them to Africa after having been educated and trained to serve as missionaries on that continent.[6]
[Footnote 1: Quaker Pamphlet, p. 8; Moore, Anti-slavery, etc., p. 79.]
[Footnote 2: Ibid., p. 79.]
[Footnote 3: Special Report of the U.S. Com. of Ed., p. 376.]
[Footnote 4: Rhodes, History of the United States, vol. i., p. 6;
Bancroft, History of the United States, vol. ii., p. 401.]
[Footnote 5: Locke, Anti-slavery, p. 32.]