ing, if necessary, to
effect their liberty. This is not the spirit of the New Testament. The
idea of submission on the part of "servants" to "masters," of "pleasing
them well in all things," of "fear and trembling," "not purloining but
showing good fidelity in all things," is not found in the Gospel of the
abolitionist. He complains that we do not send the true Gospel to the
South. There are passages in the Epistles addressed to slaves, which, if
faithfully regarded, would make fugitive slave laws for the most part
needless. No wonder that the New Testament, with its exhortations to
meekness and patience under suffering, and the duty of those who are
"under the yoke," and of masters as being "worthy of honor," and the
caution that the slave do not take undue liberty where his master is a
believer, nor assert the doctrine of equality in Christ as a ground for
undue familiarity, or disobedience, is repudiated by the vengeful spirit
of the abolitionist. How well the Apostle understood him! "If any man
teach otherwise," that is, contrary to these injunctions as to the duty
of slaves who have believing masters, "he is proud, (that is the leading
feature of his error) he is proud, knowing nothing, but doting about
questions and strifes of words, whereof cometh envy, strife, railings,
evil surmisings." What an anomaly it would be to have an abolition
convention opened with reading a collect of Paul's inspired directions
to masters and slaves.

But we never hear anything quoted from the Bible on the subject but
"break every yoke!" "let the oppressed go free!" "undo the heavy
burdens!" I was telling a slave-holder of the frequency with which we
hear these expressions in public prayer. "I could join in every one of
them," said he; "I am for breaking every yoke, South and North,
unbinding every heavy burden, and destroying every form of oppression.
But they must be actual, not theoretical, nor imaginary."

This gentle slave in the cars, we will suppose, refuses opportunities to
escape, but complies with the exhortations of the New Testament,
"enduring grief, suffering wrongfully." His master is at last touched by
his meekness, his "not answering again." I should relate only that which
I know to have happened, should I say, that one day this master is
filled with distress on account of sin. He goes out into the
cotton-field and finds Jacob.

"Jacob," he says, "I am a great sinner. Jacob, I feel that I am sinking
into hell. Jacob