Otherwise, Paul had nothing to do but to cut the band asunder at once.  He could not lawfully and properly temporize with a malum in se, ("that which is in itself sin.”)

If any one doubts, let him take the case of Paul’s sending Onesimus back to Philemon, with an apology for his running away, and sending him back to be his servant for life.  The relation did exist, may exist.  The abuse of it is the essential and fundamental wrong.  Not that the theory of slavery is in itself right.  No; “Love thy neighbor as thyself,” “Do unto others that which ye would that others should do unto you,” decide against this.  But the relation once constituted and continued, is not such a malum in se as calls for immediate and violent disruption at all hazards.  So Paul did not counsel.

2. 1 Tim. vi. 2, expresses the sentiment, that slaves, who are Christians and have Christian masters, are not, on that account, and because as Christians they are brethren, to forego the reverence due to them as masters.  That is, the relation of master and slave is not, as a matter of course, abrogated between all Christians.  Nay, servants should in such a case, a fortiori, do their duty cheerfully.  This sentiment lies on the very face of the case.  What the master’s duty in such a case may be in respect to liberation, is another question, and one which the apostle does not here treat of.

3.  Every one knows, who is acquainted with Greek or Latin antiquities, that slavery among heathen nations has ever been more unqualified and at looser ends than among Christian nations.  Slaves were property in Greece and Rome.  That decides all questions about their relation.  Their treatment depended, as it does now, on the temper of their masters.  The power of the master over the slave was, for a long time, that of life and death.  Horrible cruelties at length mitigated it.  In the apostle’s day, it was at least as great as among us.

After all the spouting and vehemence on this subject, which have been exhibited, the good old Book remains the same.  Paul’s conduct and advice are still safe guides.  Paul knew well that Christianity would ultimately destroy slavery, as it certainly will.  He knew, too, that it would destroy monarchy and aristocracy from the earth:  for it is fundamentally a doctrine of true liberty and equality.  Yet Paul did not expect slavery or anarchy to be ousted in a day; and gave precepts to Christians respecting their demeanor ad interim.

  With sincere and paternal regard,

  Your friend and brother,

  M. STUART.

—­This, sir, is doctrine that will stand, because it is Bible doctrine.  The abolitionists, then, are on a wrong course.  They have traveled out of the record; and if they would succeed, they must take a different position, and approach the subject in a different manner.

  Respectfully yours,