to. The apostle addresses first those servants, douloi, who are yet under the yoke. Here we see a reference at once to two classes of servants, those who are under the yoke and those who are not. The servants under the yoke are doubtless slaves. Hence we see that all servants were not slaves. He then contrasts the condition and duties of those servants who are under the yoke with those who have believing masters, from which we infer that those who were yet under the yoke were understood of course as being in the hands of unbelieving masters. If the servants of believing masters must be yet under the yoke, the distinction the Apostle makes is annihilated. The distinction is plainly grounded on this principle, that those servants who had believing masters were no longer held under the yoke as slaves. Those who were under the yoke, then, were those who had heathen masters. These the Apostle exhorts to bear their burden for the honor of religion, and to conduct in such a manner that their unbelieving masters shall not find even an occasion to blaspheme their religion.

"But to the servants who had believing masters, his exhortation is different, and enforced by different motives. It would seem to be the understanding then, that when a slaveholder became a believer, his slaves were of course then free, to go or stay as they chose. But the Apostle exhorts them, on the ground of Christian love, not to despise their old masters, and hasten away from their service, but to remain and serve them voluntarily, because they have now become faithful brethren, and would of course allow them a reasonable share of the profits or benefits of their labor. The Apostle knew what was in man; he knew that a servant who had felt the oppressions of slavery would be under a strong temptation to despise the authority of a penitent master, and hasten away from his service as soon as possible. He therefore exhorts them to a more Christian spirit-to stay cheerfully, and labor in his service from love, because the master is now a brother. You see this carries out the contrast between the servants under the yoke and servants who had believing masters. It shows that it was expected as a matter of course, that when a slaveholder became a believer he would let his slaves go free, so far as he had any authority or ownership over them, and there

fore the former slaves are exhorted still to do them service, and to promote their interests. His exhortation to this class is to do them service,' which shows that they were free to serve them or not. In the other case, his exhortation refers to the manner and temper in which they should serve, showing that as to the service itself, those who were under the yoke had no option.

"But, it will be said, the Apostle calls them believing despotes, and therefore we must infer that a man might be a believer and still remain a despotes or slaveholder. But it does not follow. The term despotes, therefore, is proper to describe the person and the former relation. If we should say such a man was a reformed drunkard, we should not intend to be understood that he is a drunkard still, but only describe his former condition. If the speaker should say that as an abolitionist, he is a converted slaveholder, it would be a case exactly parallel.

"It is said that the word rendered servant means slave; but it is not so; the word is doulos, and it means servant. It is true, all slaves are servants, but all servants are not slaves. The Apostle in the sixth chapter of Timothy, when he wishes to address Christian servants who were slaves, adds the description under the yoke.' And in 1 Peter, ii, 18, where he is addressing the servants of despotes, he uses a different word, not douloi, but oiketai-and it ought to read, Slaves, obey your masters with all respect, not only the kind and good, but the cruel.'

"The Apostle Paul often calls himself the servant, doulos, of his brethren. Was he their slave, their property? Christians call themselves the servants of Jesus Christ. What is the allusion here? Is it to heathen slavery? Not at all. In Romans xiv, 19, the Apostle Paul says, For to this end Christ both died and rose, and revived, that he might be Lord both of the dead and the liv. ing—that is, that he might stand in the relation and exer. cise the office of a master, kyrios. What does it mean? That Jesus might have a right of property in them? He had that before, in perfection. It is an allusion to the Jew. ish law of redemption. When one of the younger members of a family had become embarrassed and in debt, and obliged to sell or rather hire himself out as a servant, the elder brother, or hand of the family had the legal right at

22. Not now as a servant, but above a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord? If thou count me therefore a partner, receive him as myself. Phil 16.

any time to buy him out of this servitude to a stranger, or redeem him, and then he became his lord, kyrios, and was bound to employ him and furnish him with all that he needed, till the day of release. Jesus Christ, then, by his death and resurrection, acquired a right which he had not before, to be an elder brother, and to exercise this lordship, in preparing them for that enlarged and glorified state in Heaven. Is there anything in this that looks like slavery? When the Apostles and primitive Christians called themselves the servants of Jesus Christ, and called him their Lord, there was something in it that thrilled their hearts. It was not the forbidding allusion to the idea of a slaveholder buying poor wretches in the market as property, but the idea of an elder brother sacrificing himself to become the redeemer of his brethren. O, how I long to see this precious Bible rescued from the slanders which are heaped upon it. Men, with their minds filled with the ideas of American slavery, perfect heathenism in all its principles, undertake to interpret the Bible on such principles, and they derive doctrines from it, from which human nature starts back with horror. Those notions are all wrong, reproachful to the Scriptures, and exceedingly prejudicial to Christianity itself."-[Rev. James H. Dickey.]

22. Above a servant, a brother. And if all the slaves in this land were to run away from their masters, there is not a true abolitionist in the world but who would consent for them to return again, on the conditions that they should be received and treated by their former master, as Philemon is here commanded to receive Onesimus. It seems that Onesi. mus had been a servant to Philemon, and that, for some cause which is not mentioned, he left his master while in debt. "If he hath wronged thee or oweth thee aught, put that to mine account." But having been converted to God under the labors of St. Paul, he directed him to return, and

23. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Heb. xiii, 3.

Slaveholding is further shown to be a sin by others of the Apostles—and we have the testimony of God, that the system shall finally and utterly come to an end.

1. Do not rich men oppress you? If ye fulfil the royal law, according to the Scripture-Thou

he wrote this Epistle in order to facilitate the adjustment of their difficulty. But Onesimus was not now to be received as a slave, but above a slave, as a brother beloved, even as the " aged Apostle" himself.

23. Remember them that are in bonds. Those that are imprisoned for the testimony of Jesus, and all such as are kidnapped from their birth, and held during their whole lives in an unjust and violent bondage. Remember the rights, the privileges and blessings of which they are deprived; remember it is the natural and direct tendency of the system which oppresses them to keep from their undying souls the lights of science and religion, to crush their immortal minds, and shut them out of Heaven. Remember them,-feel for them as you would wish others to feel for you, were you in their condition; pray for them,-pray for those who oppress them, and pray for all those who do not remember them, but who censure and oppose those who endeavor to obey this command of the infinite God. Remember them that

are in bonds!

1. Do not rich men oppress you. And how exceedingly oppressed millions of our fellow citizens in this nation must necessarily be, in those States where their oath is not allowed in a court of justice, against a white man? Whether in

shalt love thy neighbor as thyself-ye do well; but if ye have respect to persons, ye commit sin; and are convinced of the law as transgressors. James ii, 6.

2. For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. James ii, 10.

3. For he shall have judgment without mercy, that hath showed no mercy, and mercy rejoiceth against judgment. James ii, 13.

a case of theft, rape, murder, or any other crime, the solemn testimony of a thousand persons with a colored skin, when against a white person, goes for nothing!

2. He is guilty of all. He is as really guilty in the sight of God, who breaks one of his commands, as though he broke every one of them; though he may not incur so much guilt. So we must conclude of persons who profess the Christian religion, and who at the same time indulge in habits which are contrary to the precepts and spirit of the gospel, such as making, vending, and using intoxicating liquors, visiting theatres, gambling in lotteries, and holding the human species in bondage; but which of these sins are most heinous in the sight of God, is another question; but it is sufficiently evident that each of them are transgressors of the Divine law, and he who commits either one of them is as really guilty of resisting the authority of God, as if he committed them all.

3. For he shall have judgment. The following fact (which is but one of a thousand of the kind which might be given) may serve to illustrate the first clause of this passage:

"A master had repeatedly promised to manumit one of his slaves, who was an excellent black smith, but he had as often violated his promise. The slave, elated with the hope of freedom, had worked earlier, later, and harder, till at length, however, his heart grew sick, and disappointment, sharper than a serpent's tooth, relaxed the sinews of his arm, and poisoned his coarse and scanty fare. The master, to revive his spirits and restore his vigor, finally promised