ake, its thousands of
converts or victims, is a reason why its real import should be the more
closely examined and the more clearly defined. The havoc it makes among
those whose philanthropy is stronger than their judgment--or, if you
please, whose judgment is weaker than their philanthropy--flows not from
the divine precept itself, but only from human interpretations thereof.
And it should ever be borne in mind that he is the real enemy of the
great cause of philanthropy who, by absurd or overstrained applications
of this sublime precept, lessens that profound respect to which it is so
justly entitled from every portion of the rational universe.

It is repeatedly affirmed by Dr. Wayland that every slaveholder lives in
the habitual and open violation of the precept which requires us to love
our neighbor as ourselves. "The moral precepts of the Bible," says he,
"are diametrically opposed to slavery. These are, 'Thou shalt love thy
neighbor as thyself,' and 'All things whatsoever ye would that men
should do unto you, do ye even so unto them.' Now, were this precept
obeyed," he continues, "it is manifest that slavery could not in fact
exist for a single instant. The principle of the precept is absolutely
subversive of the principle of slavery." If strong assertion were
argument, we should no doubt be overwhelmed by the irresistible logic of
Dr. Wayland. But the assertion of no man can be accepted as sound
argument. We want to know the very meaning of the words of the great
Teacher, and to be guided by _that_, rather than by the fallible
authority of an earthly oracle. What, then, is the meaning, the real
meaning, of his inspired words?

Do they mean that whatsoever we might, in any relation of life, desire
for ourselves, we should be willing to grant to others in the like
relation or condition? This interpretation, we are aware, has been put
upon the words by a very celebrated divine. If we may believe that
divine, we cannot do as we would be done by, unless, when we desire the
estate of another, we forthwith transfer our estate to him! If a poor
man, for example, should happen to covet the estate of his rich
neighbor, then he is bound by this golden rule of benevolence to give
his little all to him, without regard to the necessities or wants of his
own family! But this interpretation, though seriously propounded by a
man of undoubted genius and piety, has not, so far as we know, made the
slightest possible impression on