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Mr. Joseph Sturge took the chair, announcing that he did so in the absence of the Earl of Shaftesbury, who was prevented from attending.

It was announced that letters had been received from the Duke of Newcastle and the Earls of Carlisle and Shaftesbury, expressing their sympathy with the object of the meeting, and their regret at being unable to attend.

The Secretary, Samuel Bowley, Esq., of Gloucester, then read the address, which was as follows:—

"Madam: It is with feelings of the deepest interest that the committee of the British and Foreign Antislavery Society, on behalf of themselves and of the society they represent, welcome the gifted authoress of Uncle Tom's Cabin to the shores of Great Britain.

"As humble laborers in the cause of negro emancipation, we hail, with emotions more easily imagined than described, the appearance of that remarkable work, which has awakened a world-wide sympathy on behalf of the suffering negro, and called forth a burst of honest indignation against the atrocious system of slavery, which, we trust, under the divine blessing, will, at no distant period, accomplish its entire abolition. We are not insensible to those extraordinary merits of Uncle Tom's Cabin, as a merely literary production, which have procured for its talented authoress such universal commendation and enthusiastic applause; but we feel it to be our duty to refer rather to the Christian principles and earnest piety which pervade its interesting pages, and to express our warmest desire, we trust we may say heartfelt prayer, that He who bestowed upon you the power and the grace to write such a work may preserve and bless you amid all your honours, and enable you, under a grateful and humble sense of his abundant goodness, to give him all the glory.

"We rejoice to find that the great principles upon which our society is based are so fully and so cordially recognized by yourself and your beloved husband and brother—First, that personal slavery, in all its varied forms, is a direct violation of the blessed, precepts of the gospel, and therefore a sin in the sight of God; and secondly, that every victim of this unjust and sinful system is entitled to immediate and unconditional freedom. For, however we might acquiesce in the course of a nation which, under a sense of its participation in the guilt of slavery, should share the pecuniary loss, if such there were, of its immediate abolition, yet we repudiate the right to demand compensation for human flesh and blood, as (to employ the emphatic words of Lord Brougham) we repudiate and abhor 'the wild and guilty fantasy that man can hold property in man.' And we do not hesitate to express our conviction, strengthened by the experience of emancipation in our own colonies, that on the mere ground of social or political expediency, the immediate termination of slavery would be far less dangerous and far less injurious than, any system of compromise, or any attempt at gradual emancipation.

"Let it be borne in mind, however,—and we record it with peculiar interest on the present occasion,—that it was the pen of a woman that first publicly enunciated the imperative duty of immediate emancipation. Amid vituperation and ridicule, and, far worse, the cold rebuke of Christian friends, Mrs. Elizabeth Heyrick boldly sent forth the thrilling tract which taught the abolitionists of Great Britain this lesson of justice and truth; and we honor her memory for her deeds. Again we are indebted to the pen of a woman for pleading yet more powerfully the cause of justice to the slave; and again we have to admire and honor the Christian heroism which has enabled you, dear madam, to brave the storm of public opinion, and to bear the frowns of the church in your own land, while you boldly sent forth your matchless volume to teach more widely and more attractively the same righteous lesson.

"We desire to feel grateful for the measure of success that has crowned the advocacy of these sound antislavery principles in our own country; but we cannot but feel, that as regards the continuance of slavery in America, we have cause for humiliation and shame in the existence of the melancholy fact that a large proportion of the fruits of the bitter toil and suffering of the slaves in the western world are used to minister to the comfort and the luxury of our own population. When this anomaly of a country's putting down slavery by law on the one hand, and supporting it by its trade and commerce on the other, will be removed, it is not for us to predict; but we are conscious that our position is such as should at least dissipate every sentiment of self-complacency, and make us feel, both nationally and individually, how deep a responsibility still rests upon us to wash our own hands of this iniquity, and to seek by every legitimate means in our power to rid the world of this fearful institution.

"True Christian philanthropy knows no geographical limits, no distinctions of race or color; but wherever it sees its fellow-man the victim of suffering and oppression, it seeks to alleviate his sorrows, or drops a tear of sympathy over the afflictions which it has not the power to remove. We cannot but believe that these enlarged and generous sympathies will be aroused and strengthened in the hearts of thousands and tens of thousands of all classes who have wept over the touching pages of Uncle Tom's Cabin. We have marked the rapid progress of its circulation from circle to circle, and from country to country, with feelings of thrilling interest; for we trust, by the divine blessing upon the softening influence and Christian sentiments it breathes, it will be made the harbinger of a better and brighter day for the happiness and the harmony of the human family. The facilities for international intercourse which we now possess, while they rapidly tend to remove those absurd jealousies which have so long existed between the nations of the earth, are daily increasing the power of public opinion in the world at large, which is so well described by one of our leading statesmen in these forcible words: 'It is quite true, it may be said, what are opinions against armies? Opinions, if they are founded in truth and justice, will in the end prevail against the bayonets of infantry, the fire of artillery, and the charges of cavalry.' Responding most cordially to these sentiments, we rejoice with thanksgiving to God that you, whom we now greet and welcome as our dear and honored friend, have been enabled to exemplify their beauty and their truth; for it is our firm conviction that the united powers of Europe, with all their military array, could not accomplish what you have done, through the medium of public opinion, for the overthrow of American slavery.

"The glittering steel of the warrior, though steeped in the tyrant's blood, would be weak when compared with a woman's pen dipped in the milk of human kindness, and softened by the balm of Christian love. The words that have drawn a tear from the eye of the noble, and moistened the dusky cheek of the hardest sons of toil, shall sink into the heart and weaken the grasp of the slaveholder, and crimson with a blush of shame many an American citizen who has hitherto defended or countenanced by his silence this bitter reproach on the character and constitution of his country.

"To the tender mercies of Him who died to save their immortal souls we commend the downcast slaves for freedom and protection, and, in the heart-cheering belief that you have been raised up as an honored instrument in God's hand to hasten the glorious work of their emancipation, we crave that his blessing, as well as the blessing of him that is ready to perish, may abundantly rest upon you and yours. With sentiments of the highest esteem and respect, dear madam, we affectionately subscribe ourselves your friends and fellow-laborers."

Professor Stowe was received with prolonged cheering. He said, "Besides the right which I have, owing to the relationship subsisting between us, to answer for the lady whom you have so honored, I may claim a still greater right in my sympathy for her efforts. [Hear!] We are perfectly agreed in every point with regard to the nature of slavery, and the best means of getting rid of it. I have been frequently called on to address public meetings since I have been on these shores, and though under circumstances of great disadvantage, and generally with little time, if any, for preparation, still the very great kindness which has been manifested to Mrs. Stowe and to myself, and to our country, afflicted as it is with this great evil, has enabled me to bear a burden which otherwise I should have found insupportable. But of all the addresses we have received, kind and considerate as they have all been, I doubt whether one has so completely expressed the feelings and sympathies of our own hearts as the one we have just heard. It is precisely the expressions of our own thoughts and feelings on the whole subject of slavery. As this is probably the last time I shall have an opportunity of addressing an audience in England, I wish briefly to give you an outline of our views as to the best means of dealing with that terrible subject of slavery, for in our country it is really terrible in its power and influence. Were it not that Providence seems to be lifting a light in the distance, I should be almost in despair. There is now a system of causes at work which Providence designs should continue to work, until that great curse is removed from the face of the earth. I believe that in dealing with the subject of slavery, and the best means of removing it, the first thing is to show the utter wrongfulness of the whole system. The great moral ground is the chief and primary ground, and the one on which we should always, and under all circumstances, insist. With regard to the work which has created so much excitement, the great excellence of it morally is, that it holds up fully and emphatically the extreme wrongfulness of the system, while at the same time showing an entire Christian and forgiving spirit towards those involved in it; and it is these two characteristics which, in my opinion, have given it its great power. Till I read that book, I had never seen any extensive work that satisfied me on those points. It does show, in the most striking manner, the horrible wrongfulness of the system, and, at the same time, it displays no bitterness, no unfairness, no unkindness, to those involved in it. It is that which gives the work the greater power, for where there is unfairness, those assailed take refuge behind it; while here they have no such refuge. We should always aim, in assailing the system of slavery, to awaken the consciences of those involved in it; for among slaveholders there are all kinds of moral development, as among every other class of people in the world. There are men of tender conscience, as well as men of blunted conscience; men with moral sense, and men with no moral sense whatever; some who have come into the system involuntarily, born in it, and others who have come into it voluntarily. There is a moral nature in every man, more or less developed; and according as it is developed we can, by showing the wrong of a thing, bring one to abhor it. We have the testimony of Christian clergymen in slave holding states, that the greater portion of the Christian people there, and even many slaveholders, believe the system is wrong; and it is only a matter of time, a question of delay, as to when they shall perform their whole duty, and bring it to an end.9 One would believe that when they saw a thing to be wrong, they would at once do right; but prejudice, habit, interest, education, and a variety of influences check their aspirations to what is right; but let us keep on pressing it upon their consciences, and I believe their consciences will at length respond. Public sentiment is more powerful than force, and it may be excited in many ways. Conversation, the press, the platform, and the pulpit may all be used to awaken the feeling of the people, and bring it to bear on this question. I refer especially to the pulpit; for, if the church and the ministry are silent, who is to speak for the dumb and the oppressed? The thing that has borne on my mind with the most melancholy weight, and caused me most sorrow, is the apparent apathy, the comparative silence, of the church on this subject for the last twenty or five and twenty years in the United States. Previous to that period it did speak, and with words of power; but, unfortunately, it has not followed out those words by acts. The influence of the system has come upon it, and brought it, for a long time, almost to entire silence; but I hope we are beginning to speak again. We hear voices here and there which will excite other voices, and I trust before long they will bring all to speak the same thing on this subject, so that the conscience of the whole nation may be aroused. There is another method of dealing with the subject, which is alluded to in the address, and also in the resolution of the society, at Exeter Hall. It is the third resolution proposed at that meeting, and I will read it, and make some comments as I proceed. It begins, 'That, with a view to the correction of public sentiment on this subject in slaveholding communities, it is of the first importance that those who are earnest in condemnation of slavery should observe consistency, and, therefore, that it is their duty to encourage the development of the natural resources of countries where slavery does not exist, and the soil of which is adapted to the growth of products, especially cotton, now partially or chiefly raised by slave labor.' Now, I concur with this most entirely, and would refer you to countries where cotton can be grown even in your own dominions—in India, Australia, British Guiana, and parts of Africa. But it can be raised by free labor in the United States, and indeed it is already raised there by free labor to a considerable extent; and, provided the plan were more encouraged, it could be raised more abundantly. The resolution goes on to say, 'And though the extinction of slavery is less to be expected from a diminished demand for slave produce than from the moral effects of a steadfast abhorrence of slavery, and from an unwavering and consistent opposition to it,' &c. Now, my own feelings on that subject are not quite so hopeless as here expressed, and it seems to me that you are not aware of the extent to which free labor may come into competition with slave labor. I know several instances, in the most slaveholding states, in which slave labor has been displaced, and free labor substituted in its stead. The weakness of slavery consists in the expense of the slaves, the great capital to be invested in their purchase before any work can be performed, and the constant danger of loss by death or escape. When the Chinese emigrants from the eastern portion of their empire came to the North-western States, their labor was found much cheaper and better than that of slaves. I therefore hope there may be a direct influence from this source, as well as the indirect influence contemplated by the resolution. At all events, it is an encouragement to those who wish the extinction of slavery to keep their eyes open, and assist the process by all the means in their power. The resolution proceeds: 'This meeting would earnestly recommend, in all cases where it is practicable, that a decided preference should be given to the products of free labor by all who enter their protest against slavery, so that at least they themselves may be clear of any participation in the guilt of the system, and be thus morally strengthened in their condemnation of it.' To that there can be no objection; but still the state of society is such that we cannot at once dispense with all the products of slave labor. We may, however, be doing what we can—examining the ways and methods by which this end may be brought about; and, at all events, we need not be deterred from self-denial, nor shrink before minor obstacles. If with foresight we participate in the encouragement of slave labor, we must hold ourselves guilty, in no unimportant sense, of sustaining the system of slavery. I will illustrate my argument by a very simple method. Suppose two ships arrive laden with silks of the same quality, but one a pirate ship, in which the goods have been obtained by robbery, and the other by honest trade. The pirate sells his silks twenty per cent. cheaper than the honest trader: you go to him, and declaim against his dishonesty; but because you can get silks cheaper of him, you buy of him. Would he think you sincere in your denunciations of his plundering his fellow-creatures, or would you exert any influence on him to make him abandon his dishonest practices? I can, however, put another case in which this inconsistency might, perhaps, be unavoidable. Suppose we were in famine or great necessity, and we wished to obtain provisions for our suffering families: suppose, too, there was a certain man with provisions, who, we knew, had come by them dishonestly, but we had no other resource than to purchase of him. In that case we should be justified in purchasing of him, and should not participate in the guilt of the robbery. But still, however great our necessity, we are not justified in refusing to examine the subject, and in discouraging those who are endeavoring to set the thing on the right ground. That is all I wish, and all the resolution contemplates; and, happily, I find that that also is what was implied in the address. I may mention one other method alluded to in the address, and that is prayer to Almighty God. This ought to be, and must be, a religious enterprise. It is impossible for any man to contemplate slavery as it is without feeling intense indignation; and unless he have his heart near to God, and unless he be a man of prayer and devotional spirit, bad passions will arise, and to a very great extent neutralize his efforts to do good. How do you suppose such a religious feeling has been preserved in the book to which the address refers? Because it was written amid prayer from the beginning; and it is only by a constant exercise of the religious spirit that the good it had effected has been accomplished in the way it has. There is one more subject to which I would allude, and that is unity among those who desire to emancipate the slave. I mean a good understanding and unity of feeling among the opponents of slavery. What gives slavery its great strength in the United States? There are only about three hundred thousand slaveholders in the United States out of the whole twenty-five millions of its population, and yet they hold the entire power over the nation. That is owing to their unbroken unity on that one matter, however much, and however fiercely, they may contend among themselves on others. As soon as the subject of slavery comes up, they are of one heart, of one voice, and of one mind, while their opponents unhappily differ, and assail each other when they ought to be assailing the great enemy alone. Why can they not work together, so far as they are agreed, and let those points on which they disagree be waived for the time? In the midst of the battle let them sink their differences, and settle them after the victory is won. I was happy to find at the great meeting of the Peace Society that that course has been adopted. They are not all of one mind on the details of the question, but they are of one mind on the great principle of diffusing peace doctrines among the great nations of Europe. I therefore say, let all the friends of the slave work together until the great work of his emancipation is accomplished, and then they will have time to discuss their differences, though I believe by that time they will all think alike. I thank you sincerely for the kindness you have expressed towards my country, and for the philanthropy you have manifested, and I hope all has been done in such a Christian spirit that every Christian feeling on the other side of the Atlantic will be compelled to respond to it."