ed and
required the Jews to kill the heathen, within the borders of what was
properly the Jews' country, then you are also authorized and required to
kill the heathens within the limits of your country:--and these are not
wanting, if the testimony of your ecclesiastical bodies, before referred
to, can be relied on; and, if it be as they say, that the millions of
the poor colored brethren in the midst of you are made heathens by the
operation of the system, to which, with unparalleled wickedness, they
are subjected.

If then, neither Noah's curse, nor the special statute in question,
authorize you to enslave your fellow men, there is, probably, but one
ground on which you will contend for authority to do so--and this is the
ground of the general morality of the Christian religion--of the general
principles of right and duty, in the word of God. Do you find your
authority on this ground? If you do, then, manifestly, you have a right
to enslave me, and I a right to enslave you, and every man has a right
to enslave whomsoever he can;--a right as perfect, as is the right to do
good to one another. Indeed, the enslavement of each other would, under
this construction of duty, _be_ the doing of good to one another. Think
you, sir, that the universal exercise of this right would promote the
fulfilment of the "new commandment that ye love one another?" Think you,
it would be the harbinger of millenial peace and blessedness? Or, think
you not, rather, that it would fully and frightfully realize the
prophet's declaration: "They all lie in wait for blood: they hunt every
man his neighbor with a net."

If any people have a right to enslave their fellow men, it must be the
Jews, if they once had it. But if they ever had it, it ceased, when all
their peculiar rights ceased. In respect to rights from the Most High,
they are now on the same footing with other races of men. When "the vail
of the temple was rent in twain from the top to the bottom," then that
distinction from the Gentile, in which the Jew had gloried, ceased, and
the partition wall between them was prostrate for ever. The Jew, as well
as the Gentile, was never more to depart from the general morality of
the Bible. He was never again to be under any special statutes, whose
requirements should bring him into collision with that morality: He was
no more to confine his sympathies and friendships within the narrow
range of the twelve tribes: but every son and daughter of Adam