ve _they_ to do with the just and the equal who in
their "respect of persons" proceed to such a pitch as to treat one
brother as a thing because he is a servant, and place him, without the
least regard to his welfare here, or his prospects hereafter, absolutely
at the disposal of another brother, under the name of master, in the
relation of owner to property? Justice and equality on the one hand, and
the chattel principle on the other, are naturally subversive of each
other--proof clear and decisive that the correlates, masters and
servants, cannot here be rendered slaves and owners, without the
grossest absurdity and the greatest violence.

"The relation of slavery," according to Prof. Stuart, is recognized in
"the precepts of the New Testament," as one which "may still exist
without violating the Christian faith or the church."[A] Slavery and the
chattel principle! So 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 Prof. 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 Prof. 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 A: Letter to Dr. Fisk, supra p. 7.]

"It is remarkable," with 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."[B] 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_.[C]
"Without respect of perso