And on what ground, according to the Princeton professor, did these masters and these servants stand in their relation to each other? On that of a "perfect religious equality."[[A]] In all the relations, duties, and privileges--in all the objects, interests, and prospects, which belong to the province of Christianity, servants were as free as their master. The powers of the one, were allowed as wide a range and as free an exercise, with as warm encouragements, as active aids, and as high results, as the other. Here, the relation of a servant to his master imposed no restrictions, involved no embarrassments, occasioned no injury. All this, clearly and certainly, is implied in "perfect religious equality," which the Princeton professor accords to servants in relation to their master. Might the master, then, in order more fully to attain the great ends for which he was created and redeemed, freely exert himself to increase his acquaintance with his own powers, and relations, and resources--with his prospects, opportunities, and advantages? So might his servants. Was he at liberty to "study to approve himself to God," to submit to his will and bow to his authority, as the sole standard of affection and exertion? So were they. Was he at liberty to sanctify the Sabbath, and frequent the "solemn assembly?" So were they. Was he at liberty so to honor the filial, conjugal, and paternal relations, as to find in them that spring of activity and that source of enjoyment, which they are capable of yielding? So were they. In every department of interest and exertion, they might use their capacities, and wield their powers, and improve their opportunities, and employ their resources, as freely as he, in glorifying God, in blessing mankind, and in laying up imperishable treasures for themselves! Give perfect religious equality to the American slave, and the most eager abolitionist must be satisfied. Such equality would, like the breath of the Almighty, dissolve the last link of the chain of servitude. Dare those who, for the benefit of slavery, have given so wide and active a circulation do the Pittsburgh pamphlet, make the experiment?
[Footnote [A]: Pittsburgh Pamphlet, p. 9.]
In the epistle to the Colossians, the following passage deserves earnest attention:--"Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart, fearing God: and whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing, that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.--Masters, give unto your servants that which is just and equal; knowing that ye have a Master in heaven."[[A]]
[Footnote [A]: Col. iii. 22 to iv. 1.]
Here it is natural to remark--
1. That in maintaining the relation, which mutually united them, both masters and servants were to act in conformity with the principles of the divine government. Whatever they did, servants were to do in hearty obedience to the Lord, by whose authority they were to be controlled and by whose hand they were to be rewarded. To the same Lord, and according to the same law, was the master to hold himself responsible. Both the one and the other were of course equally at liberty and alike required to study and apply the standard, by which they were to be governed and judged.
2. The basis of the government under which they thus were placed, was righteousness--strict, stern, impartial. Nothing here of bias or antipathy. Birth, wealth, station,--the dust of the balance not so light! Both master and servants were hastening to a tribunal, where nothing of "respect of persons" could be feared or hoped for. There the wrong-doer, whoever he might be, and whether from the top or bottom of society, must be dealt with according to his deservings.
3. Under this government, servants were to be universally and heartily obedient; and both in the presence and absence of the master, faithfully to discharge their obligations. The master on his part, in his relations to the servants, was to make JUSTICE AND EQUALITY the standard of his conduct. Under the authority of such instructions, slavery falls discountenanced, condemned, abhorred. It is flagrantly at war with the government of God, consists in "respect of persons" the most shameless and outrageous, treads justice and equality under foot, and in its natural tendency and practical effects is nothing else than a system of wrong-doing. What have 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.]