our professor thinks;
otherwise his reference has nothing to do with the subject--with the
slavery which the abolitionist, whom he derides, stands opposed to.
How gross and hurtful is the mistake into which he allows himself to
fall. The relation recognized in the precepts of the New Testament
had its basis and support in "justice and equality;" the very
opposite of the chattel principle; a relation which may exist as
long as justice and equality remain, and thus escape the destruction
to which, in the view of Professor Stuart, slavery is doomed. The
description of Paul obliterates every feature of American slavery,
raising the servant to equality with his master, and placing his
rights under the protection of justice; yet the eye of Professor
Stuart can see nothing in his master and servant but a slave and his
owner. With this relation he is so thoroughly possessed, that, like
an evil angel, it haunts him even when he enters the temple of
justice!

[Footnote 60: Letter to Dr. Fisk, supra p. 7.]

"It is remarkable," saith the Princeton professor, "that there is
not even an exhortation" in the writings of the apostles "to masters
to liberate their slaves, much less is it urged as an imperative and
immediate duty."[61] It would be remarkable, indeed, if they were
chargeable with a defect so great and glaring. And so they have
nothing to say upon the subject? _That_ not even the Princeton
professor has the assurance to affirm. He admits that KINDNESS, MERCY,
AND JUSTICE, were enjoined with a _distinct reference to the
government of God_.[62] "Without respect of persons," they were to be
God-like in doing justice. They were to act the part of kind and
merciful "brethren." And whither would this lead them? Could they
stop short of restoring to every man his natural, inalienable
rights?--of doing what they could to redress the wrongs, sooth the
sorrows, improve the character, and raise the condition of the
degraded and oppressed? Especially, if oppressed and degraded by any
agency of theirs. Could it be kind, merciful, or just to keep the
chains of slavery on their helpless, unoffending brother? Would this
be to honor the Golden Rule, or obey the second great command of
"their Master in Heaven?" Could the apostles have subserved the cause
of freedom more directly, intelligibly, and effectually, than _to
enjoin the principles, and sentiments, and habits, in which
freedom consists--constituting its living root and fruitfu