that it would, probably,
have been in vain, and worse than in vain, for him to have come out, on
any occasion whatever, with an exposition of the evils of slavery.

On the thirty-second page of your book, you say, "Masters cannot,
according to the command of Christ, render to their slaves that which is
just and equal, if you abolish the relation; for, then they will cease
to be masters." Abolish any of the relations for which regulations are
provided "in the New Testament, and, in effect, you abolish some of the
laws of Christ." But, we have just seen that Paul was in favor of
abolishing the relation of master and slave; which, as you insist, is a
relation for which regulations are provided in the New Testament. It is,
therefore, irresistibly deduced from your own premises, that he was in
favor of abolishing "the laws of Christ." It would require but little,
if any, extension of your doctrine, to make it wrong to remove all the
graven images out of a nation. For, in that event, the law of God
against bowing down to them would have nothing left to act upon. It
would thenceforth be inoperative.

4th. Another reason for believing, that the Apostles did not approve of
the slavery modification of servitude, is found in Paul's injunction;
"Remember them that are in bonds as bound with them." I admit, that it
is probable that others as well as slaves, are referred to in this
injunction: but it certainly is not probable, that others, to the
exclusion of slaves, are referred to. But, even on the supposition that
slaves are not referred to, but those only who are tenants of prisons,
let me ask you which you would rather be--a slave or a prisoner, as Paul
probably was when he wrote this injunction?--and whether your own
description of the wretched condition of the Roman slave, does not
prepare you to agree with me, that if the Apostle could ask sympathy for
the prisoner, who, with all his deprivations, has still the protection
of law, it is not much more due to the poor slave, who has no protection
whatever against lawless tyranny and caprice!

But to proceed, if slaves are the only, or even a part of the persons
referred to in the injunction, then you will observe, that the Apostle
does not call for the exercise of sympathy towards those who are said to
be suffering what you call the _abuses_ of slavery; but towards those
who are so unhappy as to be but the subjects of it--towards those who
are "in bonds." The bare relation of