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.]

[Footnote B:  James Pemberton, of Philadelphia, made the following observation in a letter to a Friend in England:—­“David Barclay’s humane views towards the Blacks from Jamaica have been so far realized, that these objects of his concern enjoy their freedom with comfort to themselves, and are respectable in their characters, keeping up a friendly intercourse with each other, and avoiding to intermix with the common Blacks of this city, being sober in their conduct and industrious in their business.”]

Having now brought up the proceedings of this little association towards the year 1786, I shall take my leave of it, remarking, that it was the first ever formed in England for the promotion of the abolition of the Slave-trade.  That Quakers have had this honour is unquestionable.  Nor is it extraordinary that they should have taken the lead on this occasion, when we consider how advantageously they have been situated for so doing.  For the Slave-trade, as we have not long ago seen, came within the discipline of the Society in the year 1727.  From thence it continued to be an object of it till 1783.  In 1783 the Society petitioned Parliament, and in 1784 it distributed books to enlighten the public concerning it.  Thus we see that every Quaker, born since the year 1727, was nourished as it were in a fixed hatred against it.  He was taught, that any concern in it was a crime of the deepest dye.  He was taught, that the bearing of his testimony against it was a test of unity with those of the same religious profession.  The discipline of the Quakers was therefore a school for bringing them up as advocates for the abolition of this trade.  To this it may be added, that the Quakers knew more about the trade and the slavery of the Africans, than any other religious