But the apostles are not partial. In like manner they positively enjoin on masters who are church-members, the faithful performance of their reciprocal duties to their slaves. They must avoid a harsh and minatory government: they must allot to the slave an equitable maintenance and humane treatment, and in every respect must act towards him so as to be able to meet that judgment, where master and slave will stand as equals before the bar of Jesus Christ, at which social rank has no weight. These precepts imply, of course, that both master and servant are church-members; otherwise they would not have been under the ecclesiastical authority of the apostles. They imply with equal clearness, that the continuance of the relation was contemplated as legitimate: for if this is terminated as sinful, the duties of the relation are at an end, and such precepts are so much breath thrown away. Does any sophist insist that the "rendering of that which is just and equal" must not be less than emancipation? The very words refute him; for then he would no longer be his servant, and the master no longer master; so that he could owe no duties as such. Further, the same passage proceeds to enjoin on the slave the duties of a continued state of servitude. We repeat: all these passages contemplate the continuance of the relation among church-members, as legitimate. What would men say of the Christian minister who should instruct the penitent gambler how to continue the stated practice of his nefarious art in a Christian manner: and the penitent adulterer how to continue his guilty connexion exemplarily? When such a law-giver as Christ legislates concerning such a thing, there is but one thing he can consistently enjoin: and that is its instant termination. If slaveholding is a moral wrong, the chief guilt, of course, attaches to the master, because on his side is the power. When the apostles pass, then, from the duties of servants to those of masters, it is unavoidable that they must declare the imperative duty of emancipation. But they say not one word about it: they seek to continue the relation rightfully. Therefore, either slaveholding is not wrong, or the apostles were unfaithful. The explanation of these passages, which we have given, is that of all respectable expositors, especially the British, no friends of slavery.