It is not surprising that a people so earnest as the Baptists showed themselves in the promotion of religious liberty should be forward in the condemnation of American slavery. We have already seen the vigor with which the Methodists, having all their strength at the South, levied a spiritual warfare against this great wrong. It was at the South that the Baptists, in 1789, "_Resolved_, That slavery is a violent deprivation of the rights of nature, and inconsistent with a republican government, and we therefore recommend it to our brethren to make use of every legal measure to extirpate this horrid evil from the land."[222:1] At the North, Jonathan Edwards the Younger is conspicuous in the unbroken succession of antislavery churchmen. His sermon on the "Injustice and Impolicy of the Slave-trade," preached in 1791 before the Connecticut Abolition Society, of which President Ezra Stiles was the head, long continued to be reprinted and circulated, both at the North and at the South, as the most effective argument not only against the slave-trade, but against the whole system of slavery. * * * * * It will not be intruding needlessly upon the difficult field of dogmatic history if we note here the widely important diversities of Christian teaching that belong to this which we may call the sub-Revolutionary period. It is in contradiction to our modern association of ideas to read that the prevailing type of doctrine among the early Baptists of New England was Arminian.[222:2] The pronounced individualism of the Baptist churches, and the emphasis which they place upon human responsibility, might naturally have created a tendency in this direction; but a cause not less obvious was their antagonism to the established Congregationalism, with its sharply defined Calvinistic statements. The public challenging of these statements made a favorite issue on which to appeal to the people from their constituted teachers. But when the South and Southwest opened itself as the field of a wonderfully rapid expansion before the feet of the Baptist evangelists, the antagonism was quite of another sort. Their collaborators and sharp competitors in the great and noble work of planting the gospel and the church in old and neglected fields at the South, and carrying them westward to the continually advancing frontier of population, were to be found in the multiplying army of the Methodist itinerants and local exhorters, whose theology, enjoined upon them by their commission, was the Arminianism of John Wesley. No explanation is apparent for the revulsion of the great body of American Baptists into a Calvinism exaggerated to the point of caricature, except the reaction of controversy with the Methodists. The tendency of the two parties to opposite poles of dogma was all the stronger for the fact that on both sides teachers and taught were alike lacking in liberalizing education. The fact that two by far the most