But I must now take my leave of the Quakers as a public body[A], and go back to the year 1783, to record an event, which will be found of great importance in the present history, and in which only individuals belonging to the Society were concerned. This event seems to have arisen naturally out of existing or past circumstances. For the Society, as I have before stated, had sent a petition to Parliament in this year, praying for the abolition of the Slave-trade. It had also laid the foundation for a public distribution of the books as just mentioned, with a view of enlightening others on this great subject. The case of the ship Zong, which I have before had occasion to explain, had occurred this same year. A letter also had been presented, much about the same time, by Benjamin West, from Anthony Benezet before mentioned, to our Queen, in behalf of the injured Africans, which she had received graciously. These subjects occupied at this time the attention of many Quaker families, and among others, that of a few individuals, who were in close intimacy with each other. These, when they met together, frequently conversed upon them. They perceived, as facts came out in conversation, that there was a growing knowledge and hatred of the Slave-trade, and that the temper of the times was ripening towards its abolition. Hence a disposition manifested itself among these, to unite as labourers for the furtherance of so desirable an object. An union was at length proposed and approved of, and the following persons (placed in alphabetical order) came together to execute the offices growing out of it:
William Dillwyn, Thomas Knowles, M.D.
George Harrison, John Lloyd,
Samuel Hoare, Joseph Woods.
[Footnote A: The Quakers, as a public body, kept the subject alive at their yearly meeting in 1784, 1785, 1787, &c.]
The first meeting was held on the seventh of July, 1783. At this "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 commitee. 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 commitee, 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 irreconcileable with the principles of Christianity, but subversive of the rights of human nature, they determined upon the emancipation of these. And they[A] 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 slave[B]. 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.
[Footnote A: They engaged an agent to embark for Jamaica in 1795 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.]