entreating his sect to instruct and teach their Indians and Negroes
"how that Christ, by the Grace of God, tasted death for every man."[2]
Other Quakers of prominence did not fail to drive home this thought.
In 1693 George Keith, a leading Quaker of his day, came forward as a
promoter of the religious training of the slaves as a preparation for
emancipation.[3] William Penn advocated the emancipation of slaves,[4]
that they might have every opportunity for improvement. In 1696 the
Quakers, while protesting against the slave trade, denounced also the
policy of neglecting their moral and spiritual welfare.[5] The
growing interest of this sect in the Negroes was shown later by the
development in 1713 of a definite scheme for freeing and returning
them to Africa after having been educated and trained to serve as
missionaries on that continent.[6]

[Footnote 1: Quaker Pamphlet, p. 8; Moore, _Anti-slavery_, etc., p.
79.]

[Footnote 2: _Ibid._, p. 79.]

[Footnote 3: _Special Report of the U.S. Com. of Ed._, p. 376.]

[Footnote 4: Rhodes, _History of the United States_, vol. i., p. 6;
Bancroft, _History of the United States_, vol. ii., p. 401.]

[Footnote 5: Locke, _Anti-slavery_, p. 32.]

[Footnote 6: _Ibid._, p. 30.]

The inevitable result of this liberal attitude toward the Negroes
was that the Quakers of those colonies where other settlers were