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.