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Congregational minister [[Jonathan Edwards]] (1703-1758), who was a primary instrument used of God in the [[First Great Awakening]], looked toward Indians and Blacks being Christian ministers, and defended Indians against those of his own race who were dealing unjustly with them. In a note on Job. 31:15, Edwards wrote that "We are are made of the same race," and that  both slave and slaveowner, "have the same Maker, and that their Maker made'em them alike with the same nature." Likewise, Edwards regarded Africans and Indians as spiritual equals, and during his pastorate of the Northampton (MA) church, Edwards had admitted nine Africans into full membership. However, while this equality was to be expressed in the treatment of slaves, Edwards yet allowed the positional distinction between slave and slave owner (one author states that his household came to include a purchased slave<ref>Jonathan Edwards, a biography, 1703-1757 pages 203, 328,374, Chapter XI Trouble in the Parish; First Collier Books Edition 1961</ref>).  According to Edwards chief biographer, George Marsden, in examining arguments against ministerial slave owners Edwards felt they proved too much, as to be consistent, one would have to abstain from buying any products which benefited from the labor of slaves, but which was virtually unavoidable due to the integral part which slavery played in the economy. Thus abolitionists who bought such goods "would do well to fix the number of steps" regarding what made slavery profitable.<ref>[http://books.google.com/books?id=cIUL0WGcOHsC&pg=PA258&dq=christian+Egalitarianism&ei=rwlVS7vtFpGwzQSG78xd&cd=47#v=onepage&q=christian%20Egalitarianism&f=false George M. Marsden, ''Jonathan Edwards: A Life''], p. 258</ref>

Congregational minister [[Jonathan Edwards]] (1703-1758), who was a primary instrument used of God in the [[First Great Awakening]], looked toward Indians and Blacks being Christian ministers, and defended Indians against those of his own race who were dealing unjustly with them. In a note on Job. 31:15, Edwards wrote that "We are are made of the same race," and that  both slave and slaveowner, "have the same Maker, and that their Maker made'em them alike with the same nature." Likewise, Edwards regarded Africans and Indians as spiritual equals, and during his pastorate of the Northampton (MA) church, Edwards had admitted nine Africans into full membership. However, while this equality was to be expressed in the treatment of slaves, Edwards yet allowed the positional distinction between slave and slave owner (one author states that his household came to include a purchased slave<ref>Jonathan Edwards, a biography, 1703-1757 pages 203, 328,374, Chapter XI Trouble in the Parish; First Collier Books Edition 1961</ref>).  According to Edwards chief biographer, George Marsden, in examining arguments against ministerial slave owners Edwards felt they proved too much, as to be consistent, one would have to abstain from buying any products which benefited from the labor of slaves, but which was virtually unavoidable due to the integral part which slavery played in the economy. Thus abolitionists who bought such goods "would do well to fix the number of steps" regarding what made slavery profitable.<ref>[http://books.google.com/books?id=cIUL0WGcOHsC&pg=PA258&dq=christian+Egalitarianism&ei=rwlVS7vtFpGwzQSG78xd&cd=47#v=onepage&q=christian%20Egalitarianism&f=false George M. Marsden, ''Jonathan Edwards: A Life''], p. 258</ref>

   

   

The effects of the [[Second Great Awakening]] (1790-1840's) resulted in many evangelicals working for the abolishment of slavery, with societal freedom of expression providing greater opportunity. Prominent among these in England was [[Member of Parliament|Parliamentarian]] [[William Wilberforce]], who wrote in his diary when he was 28 that “God Almighty has set before me two great objects, the suppression of the Slave Trade and Reformation of Morals.”<ref>quoted in Piper, 2002, p. 37)</ref> With others he labored, against much determined opposition, to finally abolish the [[British slave trade]].  The famous English preacher [[Charles Spurgeon]] had some of his sermons burned in America due to his censure of slavery, calling it "the foulest blot", and which "may have to be washed out in blood."<ref>The Christian Cabinet, Dec. 14 1859</ref>  Methodist founder [[John Wesley]] denounced human bondage as "the sum of all villainies," and detailed its abuses.<ref>Thoughts Upon Slavery, John Wesley, Published in the year 1774, John Wesley: Holiness of Heart and Life, 1996 Ruth A. Daugherty</ref> In Georgia, primitive Methodists united with brethren elsewhere in condemning slavery. Many evangelical leaders in the United States such as [[Presbyterian]] [[Charles Finney]] and [[Theodore Weld]], and women such as [[Harriet Beecher Stowe]] (daughter of abolitionist [[Lyman Beecher]]) and [[Sojourner Truth]] motivated hearers to support abolition.  Finney preached that slavery was a moral sin, and so supported its elimination. "I had made up my mind on the question of slavery, and was exceedingly anxious to arouse public attention to the subject. In my prayers and preaching, I so often alluded to slavery, and denounced it.<ref>Charles G. Finney, Memoirs (New York: A.S. Barnes, 1876), 324</ref> Repentance from slavery was required of souls, once enlightened of the subject, while continued support of the system incurred "the greatest guilt" upon them.<ref>[http://www.gospeltruth.net/1852OE/520818_guilt_ignorance.htm  Guilt modified by ignorance--anti-slavery duties, by President Finney] 1852</ref>   

The effects of the [[Second Great Awakening]] (1790-1840's) resulted in many evangelicals working for the abolishment of slavery, with societal freedom of expression providing greater opportunity. Prominent among these in England was [[Member of Parliament|Parliamentarian]] [[William Wilberforce]], who wrote in his diary when he was 28 that “God Almighty has set before me two great objects, the suppression of the Slave Trade and Reformation of Morals.”<ref>quoted in Piper, 2002, p. 37</ref> With others he labored, against much determined opposition, to finally abolish the [[British slave trade]].  The famous English preacher [[Charles Spurgeon]] had some of his sermons burned in America due to his censure of slavery, calling it "the foulest blot", and which "may have to be washed out in blood."<ref>The Christian Cabinet, Dec. 14 1859</ref>  Methodist founder [[John Wesley]] denounced human bondage as "the sum of all villainies," and detailed its abuses.<ref>Thoughts Upon Slavery, John Wesley, Published in the year 1774, John Wesley: Holiness of Heart and Life, 1996 Ruth A. Daugherty</ref> In Georgia, primitive Methodists united with brethren elsewhere in condemning slavery. Many evangelical leaders in the United States such as [[Presbyterian]] [[Charles Finney]] and [[Theodore Weld]], and women such as [[Harriet Beecher Stowe]] (daughter of abolitionist [[Lyman Beecher]]) and [[Sojourner Truth]] motivated hearers to support abolition.  Finney preached that slavery was a moral sin, and so supported its elimination. "I had made up my mind on the question of slavery, and was exceedingly anxious to arouse public attention to the subject. In my prayers and preaching, I so often alluded to slavery, and denounced it.<ref>Charles G. Finney, Memoirs (New York: A.S. Barnes, 1876), 324</ref> Repentance from slavery was required of souls, once enlightened of the subject, while continued support of the system incurred "the greatest guilt" upon them.<ref>[http://www.gospeltruth.net/1852OE/520818_guilt_ignorance.htm  Guilt modified by ignorance--anti-slavery duties, by President Finney] 1852</ref>   

Quakers, in particular, were early leaders in abolitionism. In 1688 Dutch Quakers in Germantown, Pennsylvania, sent an antislavery petition to the Monthly Meeting of Quakers.  By 1727 British Quakers had  expressed their official disapproval of the slave trade.<ref>London Yearly Meeting minutes, Vol.  6, 457 - 458</ref> Three Quaker abolitionists, Benjamin Lay, John Woolman, and Anthony Benezet, devoted their lives to the abolitionist effort from the 1730s to the 1760s, with Lay founding the Negro School in 1770, which would serve more than 250  pupils.<ref>http://encyclopedia.jrank.org/articles/pages/5913/Abolition-Movement.html</ref>  In June of 1783 a petition from the London Yearly Meeting and signed by over 300 Quakers was presented to Parliament protesting the slave trade.<ref>London Yearly Meeting minutes, Vol. 17, 298 - 307</ref>

Quakers, in particular, were early leaders in abolitionism. In 1688 Dutch Quakers in Germantown, Pennsylvania, sent an antislavery petition to the Monthly Meeting of Quakers.  By 1727 British Quakers had  expressed their official disapproval of the slave trade.<ref>London Yearly Meeting minutes, Vol.  6, 457 - 458</ref> Three Quaker abolitionists, Benjamin Lay, John Woolman, and Anthony Benezet, devoted their lives to the abolitionist effort from the 1730s to the 1760s, with Lay founding the Negro School in 1770, which would serve more than 250  pupils.<ref>http://encyclopedia.jrank.org/articles/pages/5913/Abolition-Movement.html</ref>  In June of 1783 a petition from the London Yearly Meeting and signed by over 300 Quakers was presented to Parliament protesting the slave trade.<ref>London Yearly Meeting minutes, Vol. 17, 298 - 307</ref>