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.