Naturally, at first, it was the passive presence of the Negro with his pitiable suffering and sporadic expression of unrest that bothered the American colonists. Massachusetts and Connecticut early in the seventeenth century tried to compromise with their consciences by declaring that there should be no slavery except of persons “willingly selling themselves” or “sold to us.” And these were to have “All the liberties and Christian usages which the law of God established in Israel.” Massachusetts even took a strong stand against proven “man stealing”; but it was left to a little band of Germans in Pennsylvania, in 1688, to make the first clear statement the moment they looked upon a black slave: “Now, though they are black, we cannot conceive there is more liberty to have them slaves than it is to have other white ones. There is a saying that we shall do to all men like as we will be done to ourselves, making no difference of what generation, descent or color they are. Here is liberty of conscience which is right and reasonable. Here ought also to be liberty of the body.”[103] In the eighteenth century, Sewall of Massachusetts attacked slavery. From that time down until 1863 man after man and prophet after prophet spoke against slavery and they spoke not so much as theorists but as people facing extremely uncomfortable facts. Oglethorpe would keep slavery out of Georgia because he saw how the strength of South Carolina went to defending themselves against possible slave insurrection rather than to defending the English colonies against the Spanish. The matter of baptizing the heathen whom slavery was supposed to convert brought tremendous heart searchings and argument and disputations and explanatory laws throughout the colonies. Contradictory benevolences were evident as when the Society for the Propagation of the Gospel sought to convert the Negroes and American legislatures sought to make the perpetual slavery of the converts sure.