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.