with the Slave-trade took place first.  The abolition of slavery, though it followed, was not so speedily accomplished; for, besides the loss of property, when slaves were manumitted without any pecuniary consideration in return, their owners had to struggle, in making them free, against the laws and customs of the times.  In Pennsylvania, where the law in this respect was the most favourable, the parties wishing to give freedom to a slave were obliged to enter into a bond for the payment of thirty pounds currency, in case the said slave should become chargeable for maintenance.  In New Jersey the terms were far less favourable, as the estate of the owner remained liable to the consequences of misconduct in the slave, or even in his posterity.  In the southern parts of America manumission was not permitted but on terms amounting nearly to a prohibition.  But, notwithstanding these difficulties, the Quakers could not be deterred, as they became convinced of the unlawfulness of holding men in bondage, from doing that which they believed to be right.  Many liberated their slaves, whatever the consequences were; and some gave the most splendid example in doing it, not only by consenting, as others did, thus to give up their property, and to incur the penalties of manumission, but by calculating and giving what was due to them, over and above their food and clothing, for wages[A] from the beginning of their slavery to the day when their liberation commenced.  Thus manumission went on, some sacrificing more, and others less; some granting it sooner, and others later; till, in the year 1787[B], there was not a slave in the possession of an acknowledged Quaker.

[Footnote A:  One of the brightest instances was that afforded by Warner Mifflin.  He gave unconditional liberty to his slaves.  He paid all the adults, on their discharge, the sum, which arbitrators, mutually chosen, awarded them.]

[Footnote B:  Previously to the year 1787, several of the states had made the terms of manumission more easy.]

Having given to the reader the history of the third class of forerunners and coadjutors, as it consisted of the Quakers in America, I am now to continue it, as it consisted of an union of these with others on the same continent in the year 1774, in behalf of the African race.  To do this I shall begin with the causes which led to the production of this great event.

And in the first place, as example is more powerful than precept, we cannot suppose that the Quakers could have shown these noble instances of religious principle, without supposing also that individuals of other religious denominations would be morally instructed by them.  They who lived in the neighbourhood where they took place, must have become acquainted with the motives which led to them.  Some of them must at least have praised the action, though they might not themselves have been ripe to follow the example.  Nor is it at all improbable that these might be led, in the