A testimony against that antichristian practice of making slaves of men. Wherein it is shewed to be contrary to the dispensation of the law and time of the Gospel, and very opposite both to grace and nature. / By Elihu Coleman. ; [Three lines from Matthew]

A TESTIMONY Against that Antichristian Practice of Making Slaves of Men.

SUCH hath been the Love and Goodness of God to Men, that in all Ages of the Word he has had a People, Family or Church whom he hath called and also chosen, to bear a Testimony to his Name and Truth: Yet it may be observed by them that read the holy Scriptures, that those People whom he had called, and favoured above all the Families of the Earth, and had wrought Signs and Wonders for them, and had exalted them in the Sight of their Enemies; that those Peo|ple in Times of Liberty and Ease, grew forget|ful

of God. This aptness to forget God in a Time of Ease, the Apostle Paul well knew, after that he had a Thorn in the Flesh, or the Messenger of Satan to buffet him (as he calls it) for before he was afflicted he went astray, therefore he knew Chastisement or Affliction to be profitable for him, and could then say, I take Pleasure in Infirmities, in Reproaches, in Necessities, in Persecutions, in Distresses for Christ's sake: For when I am Weak, then am I Strong. 2 Corin. 12. 10. It may be also obser|ved by them who read the Book of Martyrs or Sufferings of the People of God, from the Time our Lord was crucified, down to the Reign of the bloody Queen Mary, (which History I do believe is believed to be true by most Protes|tants) that in all that Length of Time, God had a People whom he had called out of the Wor|ship, Ways and Customs of the World, who were a suffering People, and that in the midst of their greatest Sufferings, they were the most immediately upheld by the Divine Power of God; so that they could even Rejoice in the Flames. But when it pleased God that a good King or Emperor came to Rule, so that they were not persecuted or oppressed, that they grew forgetful of God, and some of them be|came Oppressors themselves. Now I do be|lieve that God sometimes afflicteth outwardly, and sometimes inwardly, who best knows the

Rod that is suitable to chastize with. We may observe also how it hath been with our elder Friends, who were a harmless and suffering People, who did not only bear Te••••••mony 〈◊〉〈◊〉 Word, but in Practice also, against all outward and carnal Weapons; which our Friend Robert Barclay observing, said, that it was their inno|cent Lives and Conversations that convinced him, before ever he inspected into their Princi|ples. He did not see them in this Practice of making Slaves of their Fellow Creatures, which Practice is upheld by the carnal Sword only▪ but he bore a Testimony against the carnal Sword, and would not allow of it to be used, altho' it were in Self-Preservation. Such Inno|cency was in that worthy Man, as well as many others in that Day, that they would not allow of this Practice, having more regard to that Command of Christ's, (to do to others as we would they should do to us) than to any out|ward Advantage in this World. And after our Friend George Fox had travelled in the Island of Barbadoes in the West Indies, where he saw this Practice of making Slaves, even to that degree, that their Houses were black with them, that he bore open Testimony against it, when he got home he wrote a little Book to them, wherein I find these Words,

And if thy Brother, an Hebrew Man, or an Hebrew Woman, be sold unto thee, and serve thee six Years, then in the

seventh Year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty: Thou shalt furnish him liberally out of thy Flock, and out of thy Floor, and out of thy Wine-press, of that where|with the Lord thy God hath blessed thee, thou shalt give it to him. And remember that thou wast a Bond man in the Land of Egypt, and the Lord thy God redeemed thee: Therefore I com|mand thee this Thing to day. Deut. 15▪ 12, 13, 14, 15. See here this was to be done by the Jews to such as were of their own People; and indeed this will very well become Chri|stians, Masters, Governors and Rulers of Fami|lies here in this Island or elsewhere, who should outstrip the Jews to deal so (as the Lord commanded) with their Servants and Apprentices, that were of their own Nation or People: And to close up all, let me tell you, it will doubtless be very acceptable to the Lord, if so be that Masters of Families here would deal so with their Servants the Negroes and Blacks whom they have bought with their Money, to let them go free after a considerable Term of Years, if they have served them faithfully: And when they go and are made free, let them not go away empty handed. This I say will be very acceptable to the Lord, whose Servants we are, and who rewards us plentifully for our Service done

not suffering us to go away empty. For who is there even among you (faith the Lord) that will shut the Doors for nought? neither do ye kin|dle a Fire on mine Altar for nought. Mal. 1. 10. So now you, I say, that are Christians, that are redeemed out of the spiritual Egypt; for as the Apostle saith, 1 Cor. 7. 22. He that is cal|led in the Lord being a Servant, is the Lord's Free-man. That is, set free from Sin, and Spi|ritual Bondage. Be ye holy, as your heavenly Father is holy; and be ye merciful, as your heavenly Father is merciful; as is commanded you in Luke 6. 36. And this is the way to have the lost Image of God restored and re|newed in us; therefore I say, you spiritual Jews, you must exceed the outward Jews in this, who are come to Christ, who is a merci|ful and faithful High Priest, who is the Savi|our of all Men, and who tasted Death for all Men, Heb. 2. 17. And let not your Families of Whites and Blacks be like Sodom and go|morrah, like Zebo••m, Zepharuim, and the rest of the Cities of the Plain, or like the Canaan|ites; lest sudden Destruction come upon you, and the Lord root you out, as he did them. Let not I say, your Servants under your Com|mand, and such as are born in your Houses, and bred up in your Families, and such as you have bought with Money, suffer them not (I say) to take Husbands and Wives at their

Pleasure, and then leave them again when they please, and then take others again as fast and suddenly as they will, and then leave them, this is not well, this may bring the Judgments of God upon you; yea, this mani|fests your Families to be unclean and adulte|rated Families.

Now by these Words (tho' but a small part of what he wrote) we may see that he was a|gainst making Slaves of Men. Now I do be|lieve if Men were ingenuous to acknowledge to the Truth, even as their Consciences bear them Witness, I need not go any farther for a Proof against this Practice: But because they be not, I will turn also to the holy Scriptures, that so they that are in this Practice may be condem|ned by both.

First, we may observe, when God had created Man, that he gave him a free Will, and would not compel the Will of Man, no not to that which was Good, much less to that which was Evil; therefore we ought not to compel our Fellow Creatures.

Objection, But had not God's People Bond-Servants in all Ages of the World, bought with their Money? To which I Answer, that in 〈◊〉〈◊〉 the Time of the Law they had Bond-Servants bought with their Money; but the Apostle such, The Servant abideth not in the House ever. Now the Word Servant I understand to be but

for a Time, but the Word Slave for ever. And those that merchandiz'd in Slaves we may find were Babilon's Merchants, Rev. 18. 13. And those that had Bond-Servants under the Law, were commanded to let them go free after some Time of Service, and they were not to let them go empty handed neither, which some of them not observing, the Lord complained by the Prophet Jeremiah, that they have not hear|kened unto me, in proclaiming Liberty every one to has Brother, and every Man to his Neighbour: Be|hold, I proclaim a Liberty for you, saith the Lord, to the Sword, to the Pestilence, and to the Famine, and I will make you to be removed into all the King|doms of the Earth. Jer. 34. 17.

Objection, But they were of their own Na|tion that the Command was against; now these Negroes are not of our own Nation, but are mere Infidels and Strangers. To which Ob|jection I'll Answer as it is written in Exod. 22. 21. Ye shall neither vex a Stranger, nor oppress him, for ye were Strangers in the Land of Egypt. And Exod. 23. 9. Also thou shalt not oppress a Stran|ger, for ye know the Heart of a Stranger, seeing ye were Strangers in the Land of Egypt. Now I do not find that it is any more allowable to make a Slave of an Unbeliever, than a Believer, seeing we are commanded, Mat. 7. 12. There|fore all things whatsoever ye would that Men should do to you, do ye even so to them, for this is the Law

and the Prophets. Now we may see that this was not only a Command of Christ's, but was the Law and the Prophets also; and those that comes to observe that Command, even fulfil both Tables at once. Now I have often con|sidered how earnestly some Men will search in|to the Etemology or Original of some Things that may be but small, and in the mean while omit the greater. Now in my Judgment every thing ought to be looked upon according to the Importance, Weight or Value of the Thing; for to be very zealous in a small Thing, and to pass lightly over a greater, that Zeal may be properer called Superstition than good Zeal, which should be grounded upon Knowledge. Now I would have all to consider of this Prac|tice of making Slaves of Negroes, or others that we can get the Mastery over, to see upon what Foundation it stands, or to see whats the Original of it, whether or no Pride and Idleness was not the first rise of it, that they might go with white Hands, and that their Wives might (Jezebel like) paint and adorn themselves, and their Sons and Daughters be brought up in Idle|ness, which may be very well termed the Mo|ther of all Vice; for it is generally the richest sort of People that have them, that could do best without them, for the Poor are not so able to get them.

But some may object, as I my self have heard them, that there was a Mark set upon Cain, and they do believe that these Negroes are the Pos|terity of Cain, because of their Hair, and their being so black, differing from all others, and that Canaan was to be a Servant of Servants to his Brethren, whom they take to be of the same Linage: But if we do but observe, and read in the Genealogy of Cain, we may find that they were all drowned in the old World, and that Canaan was of the Line of Seth. And altho' it was 〈◊〉〈◊〉 the Will of God that the World was drowned, because of their great Wickedness; yet we may observe also, that there was un|clean Beasts went into the Ark, as well as clean, and that it was the Will or Permission of God, that there should be a Ham, as well as a Shem and Japhet: By which we may see that God suffers wicked Men to live as well as Righteous, and we find that the Sun shineth on the Evil as well as on the Good, and that the Rain fal|leth on the Unjust as well as the Just, and that Christ forbids his Followers to meddle with the Tares lest they hurt the Wheat; there|fore none can have any Plea for making of them Slaves, for their being either ignorant or wick|ed; for if that Plea would do, I do believe they need not go so far for Slaves as now they do.

And altho' Canaan was to be a Servant of Servants to his Brethren, yet the Lord after|wards

spake by the Prophets, that the Son should not bear the Iniquity of the Father, nor the Fa|ther should not bear the Iniquity of the Son, but the Soul that sinneth should die. Then the Posterity of Canaan, or of Ham, do not bear their Sins: And the Apostle Peter saith, Now I perceive of a Truth that God is no respecter of Per|sons, but in every Nation he that feareth God and worketh Righteousness, is accepted of him. Now al|tho' the Negroes might not have the Under|standing that some other Nations have, then I do believe there is the less required, and if they do but as well as they know, I do believe it is well with them. For John the Divine faith in the Revelations, that he saw them that were sealed in their Foreheads, of the Tribes of Israel, of each Tribe Twelve Thousand, which made an Hun|dred and Forty and Four Thousand: And after this I beheld (said he) and lo a great Multitude which no Man could Number, of all Nations, and Kindreds, and People, and Tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and Palms in their Hands, and they cried with a loud Voice, saying, Salvation to our God, which sitteth upon the Throne, and unto the Lamb, Rev. 7. 9, 10. Now if there was of all Nati|ons, Kindreds, Tongues and People, then there was some of the Negroes.

Now altho' the Turks make Slaves of those they can catch, that are not of their Religion, yet (as History relates) as soon as any embraces the Mahomitan Religion, they are no longer kept Slaves, but are quickly set free, and for the most part put to some place of Preferment; so zealous are they for Proselites and their own Religion. Now if many among those called Christians, would but consider how far they fall short of the Turks in this Particular, it would be well; for they tell the Negroes that they must believe in Christ, and receive the Christian Faith, and that they must receive the Sacra|ment, and be baptized, and so they do; but still they keep them Slaves for all this. Now how partial are those that can judge a Negro that should run away from his Master to de|serve beating, and if one called a Christian (al|tho' it may be no better Christian than the other) should run away from the Turks, they can judge him to be a good Fellow, and to have done well. Now I look upon this Practice of making Slaves to be so great a Sin, that even Men whose Principles will allow of killing Men in their own Defence, will not allow of making Slaves; for they counting it better to deprive them of Life that rise up against them, than to deprive those of Liberty that have done them no Harm.

Now if any one should ask one of the Ne|groes Masters that had a Negro Child and a Child of his own, what Harm the one had done, that it should be made a Slave more than the other▪ that they would not I believe be able to answer it; and if they have done us no Harm, (as it is evident they have not) then it is very contrary to Scripture, and even to Nature, to make them suffer. Now if we will but look back into the Original of this Practice, which ought to be most looked into, and spoken against; for until the Cause is removed, I know not how the Effect should cease; we shall find that they were stollen in the first place either by them that fetched them, or they carrying such Goods as induced some of their own Nation to steal them; and they standing ready to receive them, which is as bad as if they had stollen them themselves.

Now we may find that Man-stealing and Man-slaying were joined together, and there was the same Punishment for the one as for the other. See Exod▪ 21▪ 12, 13, 14, 15, 16. And he that smiteth a Man, so that he die, shall surely be put to Death. And he that stealeth a Man, and selleth him, or if he be found in his Hands, he shall surely be put to Death. We may find it also in the New Testament joined with the worst of Mur|derers, as such as were Murderers of Fathers and Murderers of Mothers, and Man-stealers,

1 Tim. 1. 9, 10. The Prohibition is general, he that stealeth away Man, a Brother or a Stran|ger, or Heathen, or any Man, the Punishment is Capital; for he that killed was to be put to Death, because it was the Image of God, Gen. 9. 6. So he that robbeth a Man of his Free|dom, which only maketh Knowledge useful, seems to deface the Image of God, and there|fore is punished with Death.

Objection, But how can this Practice of mak|ing Slaves be so great a Sin, when it is so gene|rally practiced among all the Societies of People? For let them differ about what they will else, they pretty generally agree about this. To which Objection I Answer, That if they did but as well agree about all other Points as they do about this, they might almost if not altogether be ter|med one Community, yet I cannot find this to be a Proof: For I take it for a Maxim, that in a general way, the Negroes are cruelly us'd; and therefore I do not find, that their Agree|ment in making Slaves can be an Example for us, any more than their using them cruelly. Therefore if we would but consider the Thing rightly, we shall not find that to be a Proof, because it is so general a Practice. For we may observe how it was when our Lord was cruci|fied, that there was divers Sects of People, and of very differing Minds, yet in putting him to Death they could generally agree; and tho'

they were so much at Variance, that as the Pro|verb is, they were at Daggers drawing, yet the Text has it, that the same Day Pilate and Herod were made Friends. Yet some that have Annota|ted thereon▪ have not scrupled to call that a cursed Friendship, that was contracted by put|ting to Death our Lord, that came in Love to their Souls. But I have a further Reply to make to what I have said before, of the general Agreement of making Slaves, namely, That there is some of all Perswasions, I do believe, that cannot allow of this Practice: For they seeing it to be contrary to Christ's Command, and even to Nature: For I have made this Observation my self, (tho' but young in Years) that those that dwell nearest the Truth, and contend most for it, cannot allow of this Practice, for they see it to be Oppression and Cruelty. But it may be objected, that there hath some spoken against this Practice, and they have come to no|thing, or have not prospered in it. To which I Answer, That a good Cause may be badly ma|naged, and by sad Experience we often see it is so. Now I do believe by what hath already been said, that all that have not concluded be|forehand that they would not see, may see this Practice of making Slaves to be Antichristian; for it cannot be of Christ, because contrary to his Command; therefore of Antichrist.

Now I have heard some Men say, that they believe they did wrong in getting Negroes, but that they did not know what to do with them now they had got them; for if they let them go free after some Time, if any Mishap betel them, their Estates were obliged to maintain them. And tho' they seem to acknowledge the Wrong done to them, yet they seem to be very much afraid left they should be forc'd to help them a little, and to seem to rest content|ed.

Now, suppose that to give the Negroes their Times, or let them go free here in this Coun|try, was wrong, which I do not believe would be wrong, after they had served them some time▪ but if it were wrong to let them go free, whe|ther or no those that see they did wrong in get|ting them, ought not to bear a Testimony a|gainst it? For their keeping them and being silent, encourages others to get them. For In|stance, the Apostle Paul's Advice to the Be|lievers, not to join themselves in Marriage a Be|liever with an Unbeliever, for he counted it wrong, even so do I: But if a Believer had got a Wife that was an Unbeliever, I do not think that he should put her away, yet notwithstand|ing the Practice was wrong, and ought to be spoken against. Now I can truly say, that this Practice of making Slaves of Men, appears to be so great an Evil to me, that for all the Riches

and Glory of this World, I would not be guil|ty of so great a Sin as this seems to be. And I do believe many would see it so, were they not blinded by Self-Interest. Now as I said in the beginning, how apt Men were to forget God in a Time of Liberty, as we now seem to have, which if rightly considered, we ought the more to remember him, and to prise his Fa|vour therein. For I do believe it Persecution was on Foot again, and People were haled to Prisons, as they have been in Times past, that many would have more regard to their own Practices than now they have. For this Prac|tice of making Slaves tends to many Evils, as parting Man and Wife, and Children from them both, and thereby causing them to commit A|duitery with others, and so their Children can|not come to honour them. And all this is done by Violence, which is forbidden in the Scriptures; for there we are commanded to do Violence to no Man. And lastly, it is a hin|derance to the spreading of the Gospel among those poor Creatures, for whom (as well as o|thers) our Lord came and laid down his Life, and also hath said, that his Gospel should be preached unto all Nations. But some may ob|ject, as I have heard them, that by this Means they come to hear the Gospel preached, and they believed this was the Way our Lord in|tended that Nation should have the Gospel

preached to them, viz. to be brought Slaves here. To which I'll say, the Reader may quick|ly suppose what People these are, for it must be them that buy the Gospel pretty dear them|selves, or else they would not think that the Negroes should be Bond-Slaves, and their Chil|dren after them, for the Knowledge of the Gos|pel. But I do not find that the Gospel was either bought or sold for Money; neither do we find that God compelled any to receive it, but only intreated them or advised them to chuse Life, and live. Now by this Practice they hate the Name of a Christian; for all of us they can get (say they) they make Slaves of▪ and even Nature it self tells them that it is wrong.

Now I would have all seriously to consider, that loves their own Souls, and do believe that they must give an Account for the Deeds done in the Body, to look into their own Practices, to see upon what Foundation they stand; for God will not forgive, what is in our Power to help.

Now I having shewn by Scripture the Un|lawfulness of this Practice, as it is now in Use, both in the Old Testament and in the New▪ And now, I would have all to turn their Minds inward, to that Divine Monitor or Counsellor, placed in the Heart of Man, which is as agree|able

to the holy Scriptures (I do believe) as any internal Thing can be to an external one; to which I'll leave my Reader, even to that ever blessed Spirit, One with the Father.

Nantucket, the 20th of the 11th Mo. 1729-30.

Elihu Coleman.