from the heart," (Ephes. vi. v, &c. ) when they retain their neighbor in an involuntary, unrewarded servitude for
the learned Dr. Whitby has commented upon it, as if he thought
it exactly parallel to another declaration of the same apostle, (viz. Ephes. vi. 8 and 9,) wherein not only both masters and servants are unquestionably included, but also the dominion, or judgment, in which "there is no respect of persons," is expressly attributed to our "Master in heaven." "Christ, in judging men at the last day," says the Doctor, "will have no respect to the quality or external condition of any man's person; but, whether he be bond or free, he shall receive recompense for the good that he hath done, in obedience to him; whether he be master or servant, he shall be punished for the wrong that he doeth in those relations."
If all these circumstances be duly considered, it will manifestly appear, I trust, the master's supposed "right of dominion"—which certainly is not expressed in the text—cannot even be implied in these contexts, nor in any of the parallel passages already recited! Can the master adorn the 'doctrine of God our Savior"—as in the other indissoluble relations of life—by continuing the unnatural connection of master and slave, and by exacting involuntary labor from his brethren without wages or reward, agreeable to my friend's notions of the supposed implied "right of dominion!" The reciprocal duty of the master is mentioned, indeed, in the next chapter, (Col iv. 1,) but it is of such a nature as must necessarily lead Christian masters to abhor any such supposed "right of dominion" as that which is tolerated in the British colonies, and which my friend seems desirous to defend! The masters are not directed by the apostle to claim as their own, by "right of dominion," the labor of their servants without wages, but, on the contrary, are expressly commanded to "give unto their servants that which is just and equal; which comprehends (as I have fully shown in the preceding tract) such a measure of generosity, recompense, and benevolence, on the part of the master as is totally inconsistent with the claims and views of modern slaveholders! and, if put in practice, would necessarily effect the entire abolition of slavery!
The masters are likewise carefully reminded, in the last mentioned text, that they "also have a Master in heaven."—(Col. iv. 1.) A Master, by whose example they are bound to regulate their conduct, so that this consideration alone is a sufficient antidote against slavery; for the principal doctrine of that heavenly Master was Love, which cannot subsist with the contrary exaction of involuntary servitude! "This is my commandment," said that glorious and gracious Master, "That ye love one another as I have loved you." The nature of his love (which we are to imitate, that is, to love as he hath loved us) is then immediately described as exceeding
