we. What, then, does this run-away
law mean? It means that the God of Israel ordained his people to be an
asylum for the slave who fled from heathen cruelty to them for
protection; it is the law of nations--but surrendered under the
Constitution by these States, who agreed to deliver them up. See, says
God, ye oppress not the stranger. Thou shalt neither _vex_ a stranger,
nor _oppress_ him.--Exod. xxii: 21.

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
go