In the year 1774, we find the same yearly meeting legislating again on the same subject.  By the preceding resolution they, who became offenders, were subjected only to exclusion from the meetings for discipline, and from the privilege of contributing to the pecuniary occasions of the Society; but by the resolution of the present year, all members concerned in importing, selling, purchasing, giving, or transferring Negro or other slaves, or otherwise acting in such manner as to continue them in slavery beyond the term limited by law[A] or custom, were directed to be excluded from membership or disowned.  At this meeting also all the members of it were cautioned and advised against acting as executors or administrators to estates, where slaves were bequeathed, or likely to be detained in bondage.

[Footnote A:  This alludes to the term of servitude for white persons in these provinces.]

In the year 1776, the same yearly meeting carried the matter still further.  It was then enacted, That the owners of slaves, who refused to execute proper instruments for giving them their freedom, were to be disowned likewise.

In 1778 it was enacted by the same meeting, That the children of those, who had been set free by members, should be tenderly advised, and have a suitable education given them.

It is not necessary to proceed further on this subject.  It may be sufficient to say, that from this time, the Minutes of the yearly meeting for Pennsylvania and the Jerseys exhibit proofs of an almost incessant attention, year after year[A], to the means not only of wiping away the stain of slavery from their religious community, but of promoting the happiness of those restored to freedom, and of their posterity also.  And as the yearly meeting of Pennsylvania and the Jerseys set this bright example, so those of New England, New York, Maryland, Virginia, and of the Carolinas and Georgia, in process of time followed it.

[Footnote A:  Thus in 1779, 1780,-1,-2,-4,-5,-6.  The members also of this meeting petitioned their own legislature on this subject both in 1783 and in 1786.]

But whilst the Quakers were making these exertions at their different yearly meetings in America, as a religious body, to get rid both of the commerce and slavery of their fellow-creatures, others in the same profession were acting as individuals (that is, on their own grounds and independently of any influence from their religious communion) in the same cause, whose labours it will now be proper, in a separate narrative, to detail.

The first person of this description in the Society, was William Burling of Long Island.  He had conceived an abhorrence of slavery from early youth.  In process of time he began to bear his testimony against it, by representing the unlawfulness of it to those of his own Society, when assembled at one of their yearly meetings.  This expression of his public testimony he continued annually on the same occasion.  He wrote also several tracts with the same design, one of which, published in the year 1718, he addressed to the elders of his own church, on the inconsistency of compelling people and their posterity to serve them continually and arbitrarily, and without any proper recompense for their services.