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William Wilberforce (1759–1833) was an English politician, philanthropist, and a leader of the movement to abolish the slave trade. A native of Kingston upon Hull, Yorkshire, he began his political career in 1780, eventually becoming the independent Member of Parliament for Yorkshire. In 1785, he underwent a conversion experience and became an evangelical Christian, which resulted in major changes to his lifestyle and a lifelong concern for reform. In 1787, he came into contact with Thomas Clarkson and a group of anti-slave-trade activists, including Granville Sharp, Hannah More and Charles Middleton. They persuaded Wilberforce to take on the cause of abolition, and he soon became one of the leading English abolitionists. He headed the parliamentary campaign against the British slave trade for twenty-six years until the passage of the Slave Trade Act of 1807. Wilberforce was convinced of the importance of religion, morality and education. He championed causes and campaigns such as the Society for the Suppression of Vice, British missionary work in India, the creation of a free colony in Sierra Leone, the foundation of the Church Mission Society, and the Society for the Prevention of Cruelty to Animals. His underlying conservatism led him to support politically and socially repressive legislation, and resulted in criticism that he was ignoring injustices at home while campaigning for the enslaved abroad. In later years, Wilberforce supported the campaign for the complete abolition of slavery, and continued his involvement after 1826, when he resigned from Parliament because of his failing health. That campaign led to the Slavery Abolition Act 1833, which abolished slavery in most of the British Empire; Wilberforce died just three days after hearing that the passage of the Act through Parliament was assured. He was buried in Westminster Abbey, close to his friend William Pitt.
FEW undertakings can be much more difficult than to write any thing in the way of introduction to the following work. It requires no introduction. It is a matter of history. It has been read and admired by one generation, is already in the hands of a second, and will soon pass down to a third. It is this last circumstance, indeed, which may perhaps apologise for an attempt, which must otherwise be exposed to the charge of rashness. The young have a right to ask what were the circumstances of the first publication of such an important volume, what the impression which it left on the minds of men, what its connection with the general interests of religion, what its place in the moral history of our time. To such inquiries, we shall endeavour, in the present Essay, to furnish a reply. We presume not to do more than to assist the reader who shall, for the first time, take up the work, in forming some judgment upon its merits. Our main
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