rit of liberty, that beat high" in the bosom of its
author.

Now have we not some reason to distrust an interpretation which comes
not exactly from Heaven, but from a spirit beating high in the human
breast? _That_ is certainly not an unerring spirit. We have already seen
what it can do with the Scriptures. But whether it has erred in this
instance, or not, it is certain that it should never be permitted to
beat so very high in any human breast as to annul the teachings of the
apostle, or to make him contradict himself. This has been too often
done. We too frequently hear those who admit that St. Paul exhorts
"slaves to continue in slavery," still contend that "if they may be
made free," they should move heaven and earth to attain so desirable an
object. They "should continue in that state," and yet exert all their
power to escape therefrom!

Conybeare and Howson, who are acknowledged to be among the best
commentators of the Epistles of St. Paul, have restored "the continuity
of his logic." They translate his words thus: "Nay, though thou have
power to gain thy freedom, seek rather to remain content." This
translation certainly possesses the advantage that it makes the doctrine
of St. Paul perfectly consistent with itself.

But let us return to the point in regard to which there is no
controversy. It is on all sides agreed, that St. Paul no less than three
times exhorts every man to continue in the condition in which Providence
has placed him. "And this rule," says he, "ordain I in all the
churches." Yet--would any man believe it possible?--the very
quintessence of abolitionism itself has been extracted from this passage
of his writings! Let us consider for a moment the wonderful alchemy by
which this has been effected.

We find in this passage the words: "Be not ye the servants of men."
These words are taken from the connection in which they stand,
dissevered from the words which precede and follow them, and then made
to teach that slaves should not submit to the authority of their
masters, should not continue in their present condition. It is certain
that no one but an abolitionist, who has lost all respect for revelation
except when it happens to square with his own notions, could thus make
the apostle so directly and so flatly contradict himself and all his
teaching. Different interpretations have been given to the words just
quoted; but until abolitionism set its cloven foot upon the Bible, such
violence had n