in emphasizing the rights of servants, caused a decided change in the
attitude of white men toward the improvement of Negroes. Boucher was
not an immediate abolitionist. He abhorred slavery, however, to the
extent that he asserted that if ever the colonies would be improved to
their utmost capacity, an essential part of that amelioration had
to be the abolition of slavery. His chief concern then was the
cultivation of the minds in order to make amends for the drudgery to
their bodies. See Boucher, _Causes_, etc., p. 39.]

[Footnote 2: _Special Report of the U.S. Com. of Ed_., 1871, p. 363.]

[Footnote 3: An influential minister of the Society of Friends and an
extensive traveler through the colonies, Woolman had an opportunity to
do much good in attacking the policy of those who kept their Negroes
in deplorable ignorance, and in commending the good example of those
who instructed their slaves in reading. In his _Considerations on the
Keeping of Slaves_ he took occasion to praise the Friends of North
Carolina for the unusual interest they manifested in the cause at
their meetings during his travels in that colony about the year 1760.
With such workers as Woolman in the field it is little wonder that
Quakers thereafter treated slaves as brethren, alleviated their
burdens, enlightened their minds, emancipated and cared for them until
they could provide for themselves. See _Works of John Woolman_ in two
parts, pp. 58 and 73.]

Thus following the theories of the revolutionary leaders these
liberal-minded men promulgated along with the doctrine of individual
liberty that of the freedom of the mind. The best expression of this
advanced idea came from the Methodist Episcopal Church, which reached
the acme of antislavery sentiment in 1784. This sect then boldly