correlative injunction: "Oh, master! since thy yoke is wicked, cease instantly to persecute Christ in the person of his follower." But no: abolitionism represents her as saying nothing at all on this point; but merely dismissing his side of the case with the injunction to oppress equitably! The honest mind meets such a statement, not only with the '_Incredulus sum_,' but with the '_Incredulus odi_,' of the Latin satirist. And the suffering victim of oppression could not but feel, while he recognized the duty of patience, that the counterpart treatment of his oppressor by Christianity was a foul injustice. The fact that Christ and apostles admitted these masters, with these slaves, to the same communion, proves that the comment of Mr. Barnes is preposterous. The fact that these Christian slaves are commanded to treat these pretended oppressors as "brethren, faithful and beloved, partakers of the benefit," proves it. Do the apostles, while enjoining patience under the persecutions of a bloody Nero, admit that Nero, with his brutality, to the same Christian communion with the peaceful and holy victims, address him as "saint and faithful in Christ Jesus," and instruct him to burn and tear the Christians for their faith, in a godly manner? The comment is disproved by Peter, when he says that there were slave-owners who were "good and gentle," as well as others who were "froward." Does truth or common sense distinguish "good and gentle" persecutors? It is disproved farther, by the fact that the apostles do not enjoin patience only, on these servants, as on Christians forbearing under an injury; but they enjoin duty, obedience, and fidelity also, as upon Christians paying reciprocal obligations. It is not patience under ruthless force, which they require, as a tribute to Christ's honour; but it is obedience due to the master's legitimate authority, and that, a tribute due to the master also. Servants must "show all good fidelity." This implies an obligation to which to be faithful. Fidelity does not exist where there is no debt. To unrighteous exaction we may be submissive; but fidelity has no place. But the crowning refutation is, that St. Paul sent back an escaped slave to his master Philemon, from Rome to Colosse, hundreds of miles away. Will any one say that the duty of Christian submission and patience under wrongs extends so far as to require an injured Christian to go back several hundred miles, and hunt up his oppressor in order to be maltreated again, after Providence had enabled him to escape from his injuries? If Mr. Barnes is correct, Onesimus should have claimed that he had now availed himself of Christ's own command: "When they persecute you in one city, flee ye into another;" and was rightfully concealed in the midst of the vast metropolis. This was requiring him to "turn the other cheek" with a vengeance: to waive the right of peaceable escape which his Divine Lord had given him, and go all the way to Asia to be unjustly