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which the descendants of the original possessor could not forfeit it. This is fully stated in Leviticus, chap. xxv.

But the leveling principle of socialism was equally guarded against. Property in houses and effects was not thus protected; of these, a man might gain possession without limitation, though the adding of field to field in order to dwell alone was forbidden. How long these habits of simplicity subsisted, is not expressly stated; but the departure from them was evidently one of the causes why the land was brought under the Assyrian yoke-that it might enjoy its Sabbaths. When the Sabbatical year was forgotten, there could be no restitution of inheritance, 2 Chron. xxxvi, 21. Yet the indelible character of these laws was recognized to the last; even when Jerusalem was betrayed, the prophet Jeremiah, then in prison, became a party to a transaction of this nature under one branch of these lawsthe right of pre-emption, or purchasing in anticipation, which every one possessed in the land of his kindred; see Jer. xxxii. So long as these arrangements continued, there seems to have been no facility for the assumption of power by others, than those who were appointed to be their leaders, Deut. xxix, 10.

Another enactment directed the daily payment of laborers, Levit. xix, 13; Deut. xxiv, 14, 15. See Matt. xx, 8. In later times this was neglected, Jer. xxii, 13; James v, 4. Especial consideration was shown to the feelings of the poor, as well as their wants, as Graves remarks on Deut. xxiv, 10: "When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge.' No: says the law, the hovel of the poor must be sacred as a holy asylum; the eye of scorn and the foot of pride must not dare to intrude; even the agent of mercy must not enter it abruptly and unbid, without consulting the feelings of its wretched inhabitants."

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In the directions respecting harvest, a grasping spirit was especially forbidden, Deut. xxiv, 19-21; Levit. xix, 9, 10; xxiii, 22. All these provisions, and many more, went to guard against a spirit of covetousness, and to foster the habit of readiness to distribute. This tended to check the desire for undue acquisitions; and surely it was the best way to guard against theft, and to promote the observance of the tenth commandment. The ninth commandment was

no less protected by these enactments concerning property. The chief temptations to falsehood and perjury are ever found in connection with theft and covetousness.

How far more simple and forcible were these precepts than the boasted regulations of Sparta, which have been highly praised by many worldly wise men, whilst despising their Bibles! "Is not such a scheme of government (as that of the Jews) worthy of the Divine Author to whom it is ascribed? And does not its establishment at so early a period, and among a people so apparently incapable of inventing it, attest its heavenly original!"

CHAPTER III.

SLAVES AND SERVANTS.

MOST of the servants in ancient times were slaves; that is, persons who were the property of others—the same as their horses, or cows, and other animals-who must do everything that they were ordered, whether right or wrong, and could not leave their masters. This kind of service, or slavery, as it is called, is very ancient, and exists even now among many nations. The slaves among the Jews, and other ancient nations, were also the property of their masters, but they were instructed in religion, and treated far more kindly than negro slaves in modern times.

People were made slaves in different ways. 1. When prisoners were taken in war, they became the slaves of the conquerors, Gen. xiv, 14; Deut. xx, 14; 2 Chron. xxviii, 8; Dan. i, 4; and many other places might be referred to. 2. Offenders, such as had committed thefts, or other offenses, were sold for slaves, Exod. xxii, 3. 3. Also for debt. When persons owed more than they could pay, they became slaves to those to whom they were indebted, or they were sold to other people, 2 Kings iv, 1; Neh. v, 4, 5; Matt. xviii, 25. 4. Others were kidnapped, or seized without any cause; such in fact was the case with Joseph. 5. Some were the children of slaves, and born in the master's family, Gen. xiv, 14; xv, 3; xvii, 23; xxi, 10; Psa. lxxxvi, 16; cxvi, 16; Jer. ii, 14. Slaves of this latter class

were generally treated with more kindness than the others; but there was a great difference between them and the sons of the family, as the apostle describes, Rom. viii, 15; Gal. iv, 6. Yet their masters put confidence in them, and we find they were often armed in their service: see Gen. xiv, 14; xxxii, 6; xxxiii, 1. From the words of Job, (xxxi, 13,) we may learn that there were masters who treated their slaves kindly; some such we hope there are even now, but it is to be feared that many act far otherwise. The honors bestowed upon Joseph and Daniel show that slaves were sometimes advanced to great authority; and it is singular to remark, that in Egypt at the present day, the beys who rule that country, for the most part, have been slaves.

In the law of Moses there are many precepts respecting the treatment of slaves, which show that the Divine law was a law of mercy for them: see Exod. xx, 10; xxi, 20, 26, 27; Deut. v, 14; xii, 18; xvi, 11, etc. Yet these precepts also show us that, after all, the state of slavery is a hard bondage, and that slaves were often treated unkindly, or such laws would not have been needed.

Hebrews who had been compelled to become slaves, were to be set free at the seventh year, unless they chose to continue in the service of their master, Deut. xv, 12; and, from Jer. xxxiv, 9, etc., we find that the neglect of this command was one reason why the Lord delivered the Jewish nation into the hands of their enemies, verse 20.

The strict obedience required from servants in ancient times was referred to by the centurion, Matt. viii, 9. “I say to my servant, Do this, and he doeth it." Thus a captive chief, being asked why he had been found in arms against the English, answered, “My master sent me. says to his people, to one, 'Go you to Ghurwal:' to another, Go you to Cashmire.' My lord, thy slave obeys. It is done. None ever inquires into the reason of an order of the rajah."

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The condition of slaves among the Greeks and Romans was far worse than among the Jews. Their masters could treat them as they pleased, just as a cruel person may now treat any animal he possesses: nay, worse, for, in our country, cruel people are not allowed to torture or injure even beasts. Surely this should show us how much happier it is to live in a land where the true God is really worshiped, than to live among heathens. This cruel treatment caused

rebellions or insurrections among the Roman slaves, in which many thousand lives were lost; but we do not hear of any among the Jews. At Rome, also, persons who could not pay their debts were sold for slaves, and were used as cruelly as the others.

The apostle Paul often refers to the state and condition of slaves to explain his meaning, and to express it more strongly. Thus he speaks of believers as being the servants of Christ, bound to do the will of their Lord, and to exert themselves in his service. He says, “Ye are not your own, for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's," 1 Cor. vi, 19, 20. He also refers to the marks with which slaves were branded, when he speaks of the manner in which his body was marked with scars, and other tokens of his sufferings in the cause of Christ: he says, "I bear in my body the marks of the Lord Jesus." The prophet Isaiah alludes to these marks, xliv, 5. Many early Christians marked their arms with the sign of the cross, or the name of Christ.

Very often slaves were redeemed; that is, a price was paid, which is called a ransom, to make them free. This affords a beautiful illustration of the grace of our Lord Jesus Christ by nature and practice we are the slaves of sin; but Christ became our Redeemer; and vast indeed is the price he paid to ransom us. The apostle says, "Ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ," 1 Pet. i, 18, 19: "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Titus ii, 14.

But let no one suppose that slavery is authorized or approved of by God, because it is thus mentioned in the Bible. Slavery is quite opposed to the character and precepts of the Gospel; the text, 1 Thess. iv, 6, "Let no man go beyond and defraud" (oppress or overreach) "his brother in any matter," is sufficient, even if there were no more, to show us that it is not lawful to treat our fellow-creatures as slaves. And in the law as given by Moses, it is expressly commanded that man-stealers, those who kidnap others to sell them for slaves, should be put to death.

We also find various precepts addressed to those who

were slaves, showing that they were to act as becometh the Gospel, which spoke of pardon and salvation for them as well as their masters. Thus we read, (1 Pet. ii, 18,) "Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward." The apostle Paul says, (Eph. iv, 5-8,) "Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good-will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." Remember, that these exhortations were not addressed to the slaves of Christian or Jewish masters only, but also to those who were the servants of heathens. Nor should Christian masters forget the especial injunctions that all their servants should enjoy the rest of the Sabbath, and religious instruction.

In former times there were slaves in England; they were bought and sold just as the negroes in the West Indies used to be, and as they are even now sold in some parts of the United States of North America; also in South America, and in many other lands. A few hundred years ago, men, women, and children were exposed for sale on the quay at Bristol, just like cattle or sheep. In the accounts of the abbey of Dunstable for the year 1283, there is mention made of " our slave by birth, William Pike, and all his family," being sold for a mark; that is, about three dollars. It is noticed as any common occurrence. The price of this man and all his family was not more than about fifty dollars of our money at the present day. But the reader probably has heard that there are no slaves in England, and has been told, that if a slave treads upon English ground he directly becomes free. This has been the case with some poor blacks who have, at different times, been carried to that country. They became free when the ship arrived there. But, after all, it is a fact that there STILL ARE MANY SLAVES IN ENGLAND. "How is this?" the reader may say; "I never heard of any." Perhaps so, and yet after all, my reader, YOU MAY BE A SLAVE YOURSELF. Are you surprised to hear this ?-turn to Romans vi, 16: "Know

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