question, were there nothing more—contained in his first epistle to Timothy, from the first to the sixth verse of the vi. chapter:
“Let as many servants as under the yoke count their own masters worthy of all honor, that the name of God be not blasphemed. And they that have believing masters, let them not despise them; because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing; but doting about questions and strifes of words, whereof cometh envy, strife, railing, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness; from such withdraw thyself.”
In meditating upon this passage, we are almost disposed to believe that the inspired Apostle had the whole phalanx of abolitionists in prospective, and that he was present, in spirit, at one of their conventions; for certainly never were the characters of a set of men so truly and faithfully drawn; every feature and lineament here given, is true to the living characters and conduct of these men.
How perfectly applicable is this “doling about questions and strifes of words” to our modern abolitionists. See what a variety of questions and measures distract their councils and assemblies! What a changing of grounds—what a veiling of purposes—and what a winding and counterwinding of designs—and, in order to allay the fears and vigilance of the south, what a shrinking from, and a denial of, the sentiments of their doctrine; so that no man in their ranks, who is in office or desires one, will avow himself an abolitionist. And as some men—their agents and lecturers, are handsomely paid, for their incendiary labors, they may, and do—no uncommon mistake—“suppose that gain is godliness.” The picture is complete, and there is no mistake in finding the living portraits.
From such men Timothy was commanded to withdraw himself; and as a minister of the Lord, he was to teach and exhort servants to be obedient to their masters—and Paul calls these instructions “wholesome words—even the words of our Lord Jesus Christ.”
We will now give you one important fact from the writings of St. Paul, which proves beyond all controversy that he was practically, as well as in sentiment, opposed to the principles and doctrines of modern abolitionists. The fact to which I allude is recorded in his epistle to Philemon, one of the christian converts, and a fellow laborer with St. Paul. This Philemon’s servant Onesimus, ran away from his master and came to Paul, under whose instructions he was converted to Christianity. Now, how does Paul act under the circumstances? I should like to put the question to the president of an abolition convention, and to all abolitionists in general, who do not only conceal absconding
