nts. It is our object simply to comment on the words of the great
apostle. And, in the first place, we venture to suggest that there are
several very serious difficulties in the way of Mr. Barnes' and Mr.
Sumner's interpretation of the passage in question.

Let us, for the sake of argument, concede to these gentlemen that
Onesimus was merely the hired servant, or apprentice, of Philemon. What
then follows? If they are not in error, it clearly and unequivocally
follows that St. Paul's "words of emancipation" were intended, not for
slaves merely, but for hired servants and apprentices! For servants of
any and every desrciption! Mr. Sumner expressly tells us that he was to
return, "not as a slave, _not even as a servant_, but as a brother
beloved." Now such a scheme of emancipation would, it seems to us, suit
the people of Boston as little as it would those of Richmond. It would
abolish every kind of "servitude, whether voluntary or involuntary," and
release all hired servants, as well as apprentices, from the obligation
of their contracts. Such is one of the difficulties in their way. It may
not detract from the "sincerity," it certainly reflects no credit on the
"intelligence," of Mr. Sumner, to be guilty of such an oversight.

There is another very grave difficulty in the way of these gentlemen.
St. Paul writes that the servant Onesimus, who had been unprofitable to
Philemon in times past, would now be profitable to him. But how
profitable? As a servant? No! he was no longer to serve him at all. His
"emancipation" was announced! He was to be received, not as a slave, not
even as a servant, but _only_ as a brother beloved! Philemon was,
indeed, to extend to him the hospitalities due to a freeman, even such
as were due to the apostle himself? Now, for aught we know, it may have
been very agreeable to the feelings of Philemon, to have his former
servant thus unceremoniously "emancipated," and quartered upon him as "a
gentleman of elegant leisure;" but how this could have been so
_profitable_ to him is more than we can conceive.

It must be admitted, we think, that in a worldly point of view, all the
profits would have been on the side of Onesimus. "But," says Mr. Barnes,
"he would now be more profitable as a Christian brother." It is true,
Onesimus had not been very profitable as a Christian brother before he
ran away, for he had not been a Christian brother at all. But if he were
sent back by the apostle, because he woul