_The preceding history of the different classes of the forerunners and
coadjutors, to the time of the formation of the commitee, 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
commitee, 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 commitee 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.
X represents the junction of all the four classes in the commitee
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 suggest
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 regard 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.