His 6th reference to the Bible is this: "Do to others as ye would they should do to you." I have shown in the essay, that these words of our Saviour, embody the same moral principle, which is embodied by Moses in Levit. xix: 18, in these words, "Love thy neighbor as thyself." In this we can not be mistaken, because Jesus says there are but two such principles in God's moral government—one of supreme love of God—another of love to our neighbor as ourself. To the everlasting confusion of the argument from moral precepts, to overthrow the positive institution of slavery, this moral precept was given to regulate the mutual duties of this very relation, which God by law ordained for the Jewish commonwealth.
How can that which regulates the duty, overthrow the relation itself?
His 7th reference is, "They which are accounted to rule over the Gentiles, exercise lordship over them, but so it shall not be among you."
Turn to the passage, reader, in Mark x: 42; and try your ingenuity at expounding, and see if you can destroy one relation that has been created among men, because the authority given in another relation was abused. The Saviour refers to the abuse of State authority, as a warning to those who should be clothed with authority in his kingdom, not to abuse it, but to connect the use of it with humility. But how official humility in the kingdom of Christ, is to rob States of the right to make their own laws, dissolve the relation of slavery recognized by the Saviour as a lawful relation, and overthrow the right of property in slaves as settled by God himself, I know not. Paul, in drawing the character of those who oppose slavery, in his letter to Timothy, says, (vi: 4,) they are "proud, knowing nothing;" he means, that they were puffed with a conceit of their superior sanctity, while they were deplorably ignorant of the will of Christ on this subject. Is it not great pride that leads a man to think he is better than the Saviour? Jesus held fellowship with, and enjoined subjection to governments, which sanctioned slavery in its worst form—but abolitionists refuse fellowship for governments which have mitigated all its rigors.
God established the relation by law, and bestowed the highest manifestations of his favor upon slaveholders; and has caused it to be written as with a sunbeam in the Scriptures. Yet such saints would be refused the ordinary tokens of Christian fellowship among abolitionists. If Abraham were on earth, they could not let him, consistently, occupy their pulpits, to tell of the things God has prepared for them that love him. Job himself would be unfit for their communion. Joseph would be placed on a level with pirates. Not a single church planted by the apostles would make a fit home for our abolition brethren, (for they all had masters and slaves.) The apostles and their ministerial associates could not occupy their pulpits, for they fraternized with slavery, and upheld State authority upon the subject. Now, I ask, with due respect for all parties, can sentiments which lead to such results as these be held by any man, in the absence of pride of no ordinary character, whether he be sensible of it or not?
Again, whatever of intellect we may have—can that something which prompts to results like these be Bible knowledge?
Reference the 8th is favorable in sound if not in sense. It is in these words, "Neither be ye called masters, for one is your master, even Christ." I am free to confess, it is difficult to repress the spirit which the prophet felt when he witnessed the zeal of his deluded countrymen, at Mount Carmel. I think a sensible man ought to know better, than to refer me to such a passage, to prove slavery unlawful; yet my correspondent is a sensible man. However, I will balance it by an equal authority, for dissolving another relation. "Call no man father upon earth, for one is your father in heaven."
When the last abolishes the relation between parent and child, the first will abolish the relation between master and servant.
The 9th reference to prove slavery unlawful in the sight of God, is this: "He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death." Wonderful!
I suppose that no State has ever established domestic slavery, which did not find such a law necessary. It is this institution which makes such a law needful. Unless slavery exists, there would be no motive to steal a man. And, the danger is greater in a slave State than a free one. Virginia has such a law, and so have all the States of North America.