Mr. Barnes also says, it is not proved that Onesimus was a literal slave at all; he may have been a hired servant or apprentice. Here, as will appear more fully, he expressly contradicts himself. But as to the assumption, we reply, that Onesimus is called, v. 16, δουλος, a name never given to the hired servant: that he is sent back to his rightful owner, a thing which necessarily implies his slavery: that St. Paul intercedes for him; and that he recognizes his master's property in his labour. The whole company of expositors, ancient and modern, until Mr. Barnes, have declared that Onesimus was Philemon's slave. But others again, following the same notable guide, learn that he was manumitted by the letter of Paul; so that they find here, not a justification of the slaveholder, but an implied rebuke of slavery. Thus contradictory is error! Just now he was not a slave at all: now he is a slave manumitted; and that by one who had no power to do it. The ground claimed for the latter position is, v. 16, "Not now as a servant, but above a servant, a brother beloved." Now, the obvious sense of these words is, that Philemon should now receive Onesimus back, not as a slave only, but as both a slave and Christian brother. For proof: By what law could Paul manumit another man's servant? And he had admitted Philemon's rightful authority, v. 10, by saying: "I beseech thee for my son Onesimus." Why beseech, if he might have commanded? If Paul had a right to emancipate, why did he send him back at all, when every other motive prompted to keep him? He again disclaims such right, v. 14, "But without thy mind I would do nothing." Still another proof appears, v. 18, 19, where St. Paul fully recognizes Onesimus' continued servitude by undertaking to pay for his delinquencies. The Epistle then adds, that Philemon was "to receive him back forever," v. 15, _i. e._, for life. The residence of a free denizen or dependent could not be defined as for life; because he would go away whenever he pleased. And last, St. Paul expressly declares that this life-long relation was to be political as well as spiritual, both that of a servant and fellow-Christian--"How much more (beloved) now unto thee both in the flesh and in the Lord." Such are the wretched quibblings by which abolitionism seeks to pervert the plain meaning of God's Word, as clearly apprehended by the great current of Christian expositors, both ancient and modern, Greek, Latin, and English. We almost feel that an apology is due to the enlightened reader, for detaining him with the formal exposure of these miserable follies; but our promise was to display the thorough emptiness of our opponents. § 8. _St. Paul reprobates Abolitionists._