tion was to be maintained in accordance with the
principles of the divine government, where "RESPECT OF PERSONS"
could not be admitted. It was, therefore, totally inconsistent with,
and submissive of, the chattel principle, which in American slavery
is developed in a system of "respect of persons," equally gross and
hurtful. No Abolitionist, however eager and determined in his
opposition to slavery, could ask for more than these precepts, once
obeyed, would be sure to confer.

"The relation of slavery," according to Professor Stuart, is
recognized in "the precepts of the New Testament," as one which "may
still exist without violating the Christian faith or the church."[60]
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 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 lea