institution, which breeds such contempt of your fellow-men and fellow Christians, must not be offensive to Him, who commands us to "Honor all men, and love the brotherhood?" In another argument, you attempt to show, that Paul's letter to Philemon justifies slaveholding, and also the apprehension and return of fugitive slaves. After having recited the Resolution of the Chilicothe Presbytery--"that to apprehend a slave who is endeavoring to escape from slavery, with a view to restore him to his master, is a direct violation of the Divine law, and, when committed by a member of the church, ought to subject him to censure"--you undertake to make your readers believe, that Paul's sending Onesimus to Philemon, is a case coming fairly within the purview of the resolution. Let us see if it does. A man by the name of Onesimus was converted to Christianity, under Paul's ministry at Rome. Paul learnt that he had formerly been a servant--say a slave--of Philemon, who was a "dearly beloved" Christian: and believing that his return to his old master would promote the cause of Christ, and beautifully exemplify its power, he advised him to return to him. He followed the Apostle's advice and returned. Now, from this example, you attempt to derive a justification for "a member of a Church" to be engaged in forcibly apprehending and restoring fugitive slaves. I say forcibly--as the apprehension and return, referred to in the Resolution, are clearly forcible. I cannot refrain, sir, from saying, that you greatly wrong the memory of that blessed Apostle of the Lord Jesus, in construing his writings to authorize such violence upon the persons and rights of men. And greatly, also, do you wrong the Resolution in question, by your endeavor to array the Bible against it. The Resolution is right; it is noble--it denotes in the source whence it emanated, a proper sense of the rights and dignity of man. It is all the better for being marked with an honorable contempt of wicked and heaven-daring laws. May I, having the suspicion, or even the certain knowledge, that my fellow man was once held in slavery, and is still _legally_ a slave, seize upon him and reduce him again to slavery? May I thus deal with a guiltless and unaccused brother? Human laws may, it is true, bear me out in this man-stealing, which is not less flagrant than that committed on the coast of Africa:--but, says the Great Law-giver, "The word that I have spoken, the same shall judge him in the last day:"--and, it is a part of this "word," that "he that stealeth a man shall surely be put to death." In that last day, the mayors, recorders, sheriffs, and others, who have been engaged, whether in their official or individual capacity, in slave-catching and man-stealing, will find human laws but a flimsy protection against the wrath of Him, who judges his creatures by his own and not by human laws. In that "last day," all who have had a part, and