The preceding history of the different classes of the forerunners and
coadjutors, to the time of the formation of the committee, collected
into one view by means of a map.--Explanation of this map, and
observations upon it.
As the preceding history of the different classes of the forerunners and
coadjutors, to the time of their junction, or to the formation of the
committee, as just explained, may be thought interesting by many, I have
endeavoured, by means of the annexed map, so to bring it before the
reader, that he may comprehend the whole of it at a single view.
The figure beginning at A and reaching down to X represents the first
class of forerunners and coadjutors up to the year 1787, as consisting
of so many springs or rivulets, which assisted in making and swelling
the torrent which swept away the Slave Trade.
The figure from B to C and from C to X represents the second class, or
that of the Quakers in England, up to the same time. The stream on the
right-hand represents them as a body, and that on the left the six
individuals belonging to them, who formed the committee in 1783.
The figure from B to D represents the third class, or that of the
Quakers in America when joined with others in 1774. The stream passing
from D through E to X shows how this class was conveyed down, as it
were, so as to unite with the second. That passing from D to Y shows its
course in its own country, to its enlargement in 1787. And here I may
observe, that as the different streams which formed a junction at X,
were instrumental in producing the abolition of the Slave Trade in
England, in the month of March, 1807, so those, whose effects are found
united at Y, contributed to produce the same event in America, in the
same month of the same year.
The figure from F to X represents the fourth class up to 1787.
[Illustration: First Class of Forerunners and Coadjutors]
[Illustration: Second Class of Forerunners and Coadjutors]
[Illustration: Third Class of Forerunners and Coadjutors]
X represents the junction of all the four classes in the committee
instituted in London on the twenty-second day of May, 1787.
The parallel lines G, H, I, K, represent different periods of time,
showing when the forerunners and coadjutors lived. The space between G
and H includes the space of fifty years, in which we find but few
labourers in this cause. That between H and I includes the same portion
of time, in which we find them considerably increased, or nearly
doubled. That between I and K represents the next thirty-seven years;
but here we find their increase beyond all expectation, for we find four
times more labourers in this short term, than in the whole of the
preceding century.
In looking over the map, as thus explained, a number of thoughts
suggested themselves, some of which it may not be improper to detail.
And first, in looking between the first and second parallel, we
perceive, that Morgan Godwyn, Richard Baxter, and George Fox, the first
a clergyman of the established church, the second a divine at the head
of the nonconformists, and the third the founder of the religious
society of the Quakers, appeared each of them the first in his own
class, and all of them, about the same time, in behalf of the oppressed
Africans. We see then this great truth first apparent, that the
abolition of the Slave Trade took its rise, not from persons who set up
a cry for liberty, when they were oppressors themselves, nor from
persons who were led to it by ambition, or a love of reputation among
men, but where it was most desirable, namely, from the teachers of
Christianity in those times.
This account of its rise will furnish us with some important lessons.
And first, it shows us the great value of religion. We see, when moral
disorders become known, that the virtuous are they who rise up for the
removal of them. Thus Providence seems to have appointed those who
devote themselves most to his service, to the honourable office of
becoming so many agents, under his influence, for the correction of the
evils of life. And as this account of the rise of the abolition of the
Slave Trade teaches us the necessity of a due cultivation of religion;
so it should teach us to have a brotherly affection for those, who,
though they may differ from us in speculative opinions concerning it, do
yet show by their conduct that they have a high reward for it. For
though Godwyn, and Baxter, and Fox, differed as to the articles of their
faith, we find them impelled by the spirit of Christianity, which is of
infinitely more importance than a mere agreement in creeds, to the same
good end.
In looking over the different streams in the map, as they are
discoverable both in Europe and America, we are impressed with another
truth on the same subject, which is, that the Christian religion is
capable of producing the same good fruit in all lands. However men may
differ on account of climate, or language, or government, or laws, or
however they may be situated in different quarters of the globe, it will
produce in them the same virtuous disposition, and make them instruments
for the promotion of happiness in the world.
In looking between the two first parallels, where we see so few
labourers, and in contemplating the great increase of these between the
others, we are taught the consoling lesson, that however small the
beginning and slow the progress may appear in any good work which we may
undertake, we need not be discouraged as to the ultimate result of our
labours; for though our cause may appear stationary, it may only become
so, in order that it may take a deeper root, and thus be enabled to
stand better against the storms which may afterwards beat about it.
In taking the same view again, we discover the manner in which light and
information proceed under a free government in a good cause. An
individual, for example, begins; he communicates his sentiments to
others. Thus, while alive, he enlightens; when dead, he leaves his
works, behind him. Thus, though departed, he yet speaks, and his
influence is not lost. Of those enlightened by him, some become authors,
and others actors in their turn. While living, they instruct, like their
predecessors; when dead, they speak also. Thus a number of dead persons
are encouraging us in libraries, and a number of living are conversing
and diffusing zeal among us at the same time. This, however, is not true
in any free and enlightened country, with respect to the propagation of
evil. The living find no permanent encouragement, and the dead speak to
no purpose in such a case.
This account of the manner in which light and information proceed in a
free country, furnishes us with some valuable knowledge. It shows us,
first, the great importance of education; for all they who can read may
become enlightened. They may gain as much from the dead as from the
living. They may see the sentiments of former ages. Thus they may
contract, by degrees, habits of virtuous inclination, and become fitted
to join with others in the removal of any of the evils of life.
It shows us, secondly, how that encouraging maxim may become true, That
no good effort is ever lost. For if he, who makes the virtuous attempt,
should be prevented by death from succeeding in it, can he not speak,
though in the tomb? Will not his works still breathe his sentiments upon
it? May not the opinions, and the facts, which he has recorded, meet the
approbation of ten thousand readers, of whom it is probable, in the
common course of things, that some will branch out of him as authors,
and others as actors or labourers, in the same cause?
And, lastly, it will show us the difficulty (if any attempt should be
made) of reversing permanently the late noble act of the legislature for
the abolition of the Slave Trade. For let us consider how many, both of
the living and the dead, could be, made to animate us. Let us consider,
too, that this is the cause of mercy, justice, and religion; that as
such, it will always afford renewed means of rallying; and that the dead
will always be heard with interest, and the living with enthusiasm upon
it.