It removes, as far as possible, from both parties, the disposition and the motives to frugality. Neither the master learns frugality from the necessity of labor, nor the slave from the benefits which it confers. And here, while the one party wastes from ignorance of the laws of acquisition, and the other because he can have no motive to economy, capital must accumulate but slowly, if indeed it accumulate at all. No country, not of great fertility, can long sustain a large slave population. Soils of more than ordinary fertility can not sustain it long, after the richness of the soil has been exhausted. Hence, slavery in this country is acknowledged to have impoverished many of our most valuable districts; and, hence, it is continually migrating from the older settlements, to those new and untilled regions, where the accumulated manure of centuries of vegetation has formed a soil, whose productiveness may, for a while, sustain a system at variance with the laws of nature. Many of our free and of our slaveholding States were peopled at about the same time. The slaveholding States had every advantage, both in soil and climate, over their neighbors. And yet the accumulation of capital has been greatly in favor of the latter. If any one doubts whether this difference be owing to the use of slave labor, let him ask himself what would have been the condition of the slaveholding States, at this moment, if they had been inhabited, from the beginning, by an industrious yeomanry; each one holding his own land, and each one tilling it with the labor of his own hands. The moral precepts of the Bible are diametrically opposed to slavery. They 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. The application of these precepts is universal. Our neighbor is _every one whom we may benefit_. The obligation respects _all things whatsoever_. The precept, then, manifestly, extends to _men, as men, or men in every condition_; and if to all things whatsoever, certainly to a thing so important as the right to personal liberty. Again. By this precept, it is made our duty to cherish as tender and delicate a respect for the right which the meanest individual posseses over the means of happiness bestowed upon him by God, as we cherish for our own right over our own means of happiness, or as we desire any other individual to cherish for it. Now, were this precept obeyed, 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. That of the one is the entire equality of right; that of the other, the entire absorption of the rights of one in the rights of the other.