"When it is considered that the inhabitants of Great Britain, who are themselves so eminently blessed in the enjoyment of religious and civil liberty, have long been, and yet are, very deeply concerned in this flagrant violation of the common rights of mankind, and that even its national authority is exerted in support of the African Slave-trade, there is much reason to apprehend, that this has been, and, as long as the evil exists, will continue to be, an occasion of drawing down the Divine displeasure on the nation and its dependencies. May these considerations induce thee to interpose thy kind endeavours in behalf of this greatly injured people, whose abject situation gives them an additional claim to the pity and assistance of the generous mind, inasmuch as they are altogether deprived of the means of soliciting effectual relief for themselves; that so thou mayest not only be a blessed instrument in the hand of him 'by whom kings reign and princes decree justice,' to avert the awful judgments by which the empire has already been so remarkably shaken, but that the blessings of thousands ready to perish may come upon thee, at a time when the superior advantages attendant on thy situation in this world will no longer be of any avail to thy consolation and support.
"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 goodwill amongst men, which the gospel was intended to introduce.
"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."
[Footnote A: These related to the principles of the religious society of the Quakers.]
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 restored. To this he sacrificed the superior emoluments of his former school, and his bodily case also, although the weakness of his constitution 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 gratitude 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 wishing 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 favourable, 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.]