conceive there is more liberty to have them slaves, as it is to have
other white ones. There is a saying, that we shall doe to all men like
as we will be done ourselves; making no difference of what generation,
descent or colour they are. And those who steal or robb men, and those
who buy or purchase them, are they not all alike?"[20] This little
leaven helped slowly to work a revolution in the attitude of this great
sect toward slavery and the slave-trade. The Yearly Meeting at first
postponed the matter, "It having so General a Relation to many other
Parts."[21] Eventually, however, in 1696, the Yearly Meeting advised
"That Friends be careful not to encourage the bringing in of any more
Negroes."[22] This advice was repeated in stronger terms for a
quarter-century,[23] and by that time Sandiford, Benezet, Lay, and
Woolman had begun their crusade. In 1754 the Friends took a step farther
and made the purchase of slaves a matter of discipline.[24] Four years
later the Yearly Meeting expressed itself clearly as "against every
branch of this practice," and declared that if "any professing with us
should persist to vindicate it, and be concerned in importing, selling
or purchasing slaves, the respective Monthly Meetings to which they
belong should manifest their disunion with such persons."[25] Further,
manumission was recommended, and in 1776 made compulsory.[26] The effect
of this attitude of the Friends was early manifested in the legislation
of all the colonies where the sect was influential, and particularly in
Pennsylvania.

One of the first duty acts (1710) laid a restrictive duty of 40_s._ on
slaves, and was eventually disallowed.[27] In 1712 William Southeby
petitioned the Assembly totally to abolish slavery. This the Assembly
naturally refused to attempt; but the same year, in response to another
petition "signed by many hands," they passed an "Act to prevent the
Importation of Negroes and Indians,"[28]--the first enactment of its