Pennsylvania: An Act for the Gradual Abolition of Slavery

Context

When the American Revolution began in 1775, slavery was legal in all of the thirteen colonies. In New England, where the war started, some masters allowed their male slaves to enlist to fight for both their liberty and the liberty of the new nation. In the first battles in Massachusetts—at Lexington and Concord and then at Bunker Hill—a few blacks, such as Salem Poor and Peter Salem, distinguished themselves in battle. When the slaveholding George Washington took command of the Revolutionary Army based outside of Boston, he was shocked to see armed and uniformed blacks in the ranks of the militias from New England. Initially Washington demanded that these black soldiers be mustered out of the army; within a few months, impressed by their skill and courage and desperate for any soldiers, Washington changed his mind and welcomed black soldiers. By the end of the war one of his favorite units was the First Rhode Island Infantry, even though about half the soldiers in that unit had been slaves when the war began. Washington quickly came to admire the dedication of those black soldiers who fought for their own liberty—and that of their families—as well as for the independence of the new nation.

Eventually thousands of slaves gained freedom for themselves and their families through military service, but these individual emancipations did not solve the great problem of slavery in the new nation. At the time of the Revolution, slavery presented the first great—and for a long time the most enduring—contradiction in American history. The Declaration of Independence asserts, “All men are created equal” and have a right to “life, liberty and the pursuit of happiness.” This language seems to condemn slavery. But the man who wrote these words, Thomas Jefferson, owned about 150 slaves at the time, and by the end of his life he owned more than two hundred slaves. The English literary figure Samuel Johnson pointedly asked during the Revolution, “How is it that we hear the loudest yelps for liberty among the drivers of negroes?” (qtd. in Murphy, p. 437).

In the South most Americans tried to ignore the issue of slavery, although hundreds if not thousands of individual southerners privately freed their slaves during and after the Revolution. Most famously, Washington provided for the freedom of all of his slaves when he died in 1799. The less famous, but still significant South Carolina Revolutionary Henry Laurens freed his slaves during his lifetime. Indeed, during and after the Revolution as many as fifty thousand southern slaves were freed by their owners, but this hardly made a dent in the overall southern slave population, which numbered more than one million when the Revolution ended.

In the North, social and economic factors led to greater opposition to slavery. The religious background of many northerners—Quakers, Congregationalists, Methodists, and Baptists—led to significant opposition to slavery in Pennsylvania and New England. This contrasted with the dominance of Anglican/Episcopalian leadership in the South. Antislavery sentiment was particular strong in Pennsylvania, where Quakers and other pietists had long opposed slavery, as did freethinkers like Benjamin Franklin and Benjamin Rush.

Opposition to slavery in Pennsylvania was rooted, to a great extent, in the state's religious heritage. Pennsylvania took the lead in ending slavery in part because Quakers, Mennonites, and other members of pietistic faiths were among the earliest opponents of slavery in America. In February 1688, Quakers in Germantown, Pennsylvania, issued a resolution that sets out “the reasons why we are against the traffic of men-body.” The resolution notes the revulsion Europeans had for the thought of being enslaved by Turks and then argues, “Now, though they are black, we cannot conceive there is more liberty to have them slaves” than it is for the Turks to enslave white Europeans. The resolution also argues that slavery violates the fundamental tenets of Christianity: “There is a saying, that we should do to all men like as we will be done ourselves; making no difference of what generation, descent, or colour they are.” Finally, the Germantown Quakers argue that slavery in effect violates the commandment against adultery, because “separating wives from their husbands, and giving them to others,” as slave traders did, was the equivalent of sanctioning adultery. The resolution specifically singles out fellow Quakers in Pennsylvania who “here handel men as they handel there the cattle” (Hall et al., pp. 55–56). This seemed particularly wrong because the Quakers had been persecuted for their beliefs in Europe and some were now persecuting men for their color.

The Germantown resolution set the tone for religious antislavery protests in Pennsylvania. Soon Quakers throughout the colony were asserting that blacks were equal to whites and thus could not be enslaved. Other Quakers, however, argued that slavery was sanctioned by the Bible and that the only obligation of Christians was to treat slaves humanely and to teach them the Gospel. This issue divided many Quaker meetings. By the mid-1700s, however, almost all Quakers accepted the idea that slavery was wrong. In 1737 Benjamin Lay published All Slave-Keepers That Keep the Innocent in Bondage, Apostates Pretending to Lay Claim to the Pure and Holy Christian Religion. The book was printed by Benjamin Franklin; it is likely that in setting the type for this book (and, in fact, helping Lay organize his notes), Franklin began to understand the deep problem that slavery presented for a just society. Eventually Franklin became a vigorous opponent of slavery and the president of the Pennsylvania Society for the Abolition of Slavery. With its pretentious title and aggressive attacks on slaveholding, Lay's book antagonized many people. But it also stimulated opposition to slavery and led to the emergence of John Woolman as the first significant antislavery activist in Pennsylvania. He was soon joined by his fellow Quaker Anthony Benezet in a vigorous and mostly successful campaign to convince Quakers that slavery was wrong.

By the eve of the Revolution, a significant percentage of the people in Pennsylvania believed slavery was morally wrong. This understanding extended beyond Quakers. In 1773 the respected physician and soon-to-be patriot leader Benjamin Rush (who had been influenced by Benezet) published An Address to the Inhabitants of the British Settlements in America, upon Slave-Keeping. Rush argued for racial equality on medical grounds and against slavery. Three years later Rush, along with Franklin, signed the Declaration of Independence. In 1775 Thomas Paine, a recent migrant to Philadelphia, published an essay attacking slavery. He soon became the most famous pamphleteer of the Revolution, writing the classic Common Sense (1776) and The American Crisis (1776–1783). Paine's essay against slavery appeared in a Philadelphia newspaper on the very eve of the Revolution. Paine asked “with what consistency or decency” would the Americans complain that the British king was trying to enslave them, “while they hold so many hundred thousands in slavery” (qtd. in Zilversmit, p. 96). In April 1775, less than a week before the first battles of the Revolution, ten men in Philadelphia organized the Society for the Relief of Free Negroes Unlawfully Held in Bondage. This was the first antislavery organization in the Americas or in England, and its establishment confirmed Philadelphia's status as the center of antislavery thought and action. Quakers led the movement, but Presbyterians like Rush and deists like Franklin and Paine were also vitally concerned about the problem of slavery and slaveholding.

Ironically, while the Revolution brought opponents of slavery like Rush, Paine, and Franklin into the political mainstream, it undermined the political significance of the Quakers, who were the most antislavery group in the new state. Many Quakers sympathized with the British, and those who did not refused to take up arms because they were pacifists. Thus, during the Revolution, Quakers saw their political power erode. However, by this time, opposition to slavery was not confined to the Quakers. In 1779 George Bryan, a Presbyterian member of the new state legislature, proposed legislation to end slavery in Pennsylvania. His bill received an enthusiastic reception, although some opposition came from those who feared free blacks and those who owned slaves. In January 1780 more than 60 percent of the state legislators voted to pass Bryan's bill. The law came into effect on March 1, 1780.