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By John Saillant

Born in Connecticut, Lemuel Haynes used to be first an indentured servant, then a soldier within the Continental military, and, in 1785, an ordained congregational minister. Haynes's writings represent the fullest checklist of a black man's faith, social inspiration, and competition to slavery within the late-18th and early-19th century. Drawing on either released and infrequent unpublished assets, John Saillant right here bargains the 1st accomplished research of Haynes and his proposal.

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Extra resources for Black Puritan, Black Republican: The Life and Thought of Lemuel Haynes, 1753-1833 (Religion in America)

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60 Islam provided, Robert J. 61 Islam played the same role for abolitionists. Indeed, Quobna Ottobah Cugoano wrote that the evil of the slave trade was most evident in Muslim societies: “But why this diabolical traffic has not been abolished before now, and why it was introduced at all, . . , Islam as one of the horns of the beast in Revelation 13], which may seem admirable to some and be looked upon by its votaries as the fine burnished gold, and bright as the finest polished silver, then would not slavery and oppression have been abolished wherever its influence came?

In fact, Revelation 16 was understood by abolitionists of Haynes’s generation to include the slave trade and slavery among the plagues of the end times. Indeed, Prince Hall, a black abolitionist who was about twenty years Haynes’s senior, extended the references to Revelation 16 and 17 to chapter 18. 58 In those verses men of commerce weep for the loss of their unwholesome trade as divine judgment falls upon Babylon. God’s people, however, have obeyed his command to flee Babylon and rejoice as the sinful are judged.

That claim itself perhaps was prejudicial, but it was characteristic of antislavery Christians, black and white, in the decades of the first abolitionist efforts. Precisely because Haynes and his peers were aboli- 28 BLACK PURITAN, BLACK REPUBLICAN tionists they had to criticize Islam as they understood it. 81 Today we may legitimately understand figures like Jallo as creating, in Michael A. ”82 But to black abolitionists of the late eighteenth century, they were traitors whose participation in the African and Atlantic trade proved that their opposition to slavery was personal and limited, not universal.

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