justly treated therein while those millions held power. When the protest of Elizabeth was printed, the voiceless negro slave was heard.
In like fashion the slave was heard again when Morgan Godwyn, a clergyman employed by the slaveholding missionary society of England, wrote "The Negroes' and Indians' Advocate." Then Richard Baxter wrote a "Christian Directory," wherein he gives "advice to those masters in foreign plantations who have negroes and other slaves."
They were sowing good seed — a sort of winterwheat crop, one may say. The Pennsylvania Quakers took up the work and on "the 13th day of the 8th month, 1693," at ‘our Monthly Meeting in Philadelphia," prepared an "Exhortation and Caution to Friends Concerning Buying or Keeping of Negroes,"
They were opposed to "keeping negroes for Term of Life" for several reasons clearly stated, the "fifthly" of which shall be quoted: "Because slaves and souls of men are some of the Merchandize of Babylon, by which the Merchants of the Earth are made Rich."
In the valuable and interesting book called "The Workers"? by Walter A. Wyckoff, is a graphic description of the effect, as he observed it, of a sermon upon a wealthy congregation in a Chicago church which he attended that he might see how a laborer would be received among the wealthy. So earnest was the preacher, so intent were the audience, that (to quote the author) "it was as though distress had ceased to be for them the visible sufferings of the poor, and had grown, through the deepening sense of brotherhood, into an anguish of their own, which must find
