away from their masters; appointing severe and disgraceful punishments, either with or without the process of law, for those who are suspected of a design to inform the slaves that they are men and that they have the rights of human beings; and solemnly prohibiting the use of arms among the slaves, designed to prevent their rising upon their masters, or 'joining themselves to an enemy to fight against their masters,' and 'getting up out of the land."" We did suppose from this passage that Mr. Barnes might desire. us to lie down, and let the slaves kill or make slaves of us. But he has presented us with his cure for all these wrongs on pages 383, 384. He says—

"Now here, I am persuaded, is a wise model for all other denominations of Christian men, and the true idea of all successful efforts for the removal of this great evil from the land. Let all the evangelical denominations but follow the simple example of the Quakers in this country, and slavery would soon come to an end. There is not power of numbers and influence out of the church to sustain it. Let every denomination in the land detach itself from all connection with slavery, without saying a word against others; let the time come when, in all the mighty denominations of Christians, it can be assured that the evil has ceased with them FOR EVER; and let the voice, from each denomination, be lifted up in kind, but firm and solemn, testimony against the system; with no 'mealy' words; with no attempt at apology; with no wish to blink it; with no effort to throw the sacred shield of religion over so great an evil; and the work is done. There is no public sentiment in this land, there could be none created, that would resist the power of such testimony. There is no power out of the church that could sustain slavery an hour, if it were not sustained in it. Not a blow need be struck. Not an unkind word need be uttered. No man's motive need be impugned. No man's proper rights invaded. All that is needful is for each Christian man, and every Christian church, to stand up in the sacred majesty of such a solemn testimony; to free themselves from all connection with the evil, and utter a calm and deliberate voice to the world; and THE WORK WILL BE DONE!"

This looks very much like converting the church into an instrument of political power. We might indulge in severe remarks. We might quote some very cogent and rebuking passages of Scripture; but, since we believe that where the spirit of Christ is, he will be there also, we do not deem it necessary.

From the very considerable labour evidently bestowed in the preparation of the test, apparently to be applied in his reasoning on this subject, a feeling of disappointment rests upon the mind when we discover how little use Mr. Barnes has made of it.

We have given a view of Mr. Barnes's peroration; his complaints; the wrongs that excite his sympathy; and his final conclusion of the whole matter. We have attempted to reason by the same rule he has adopted, and, so far as he has chosen to apply it, leave it to others to judge whether it is not most fatal to the cause he advocates.

LESSON VIII.

WE are told that book-making, among some, has become a trade. That some men write books to order, to suit the market; that there is no knowing what may be an author's principles, or whether he has any at all, by what may be in his book.

The principal object of such a writer must be his money-his pay if in great haste to get it in possession, he may be expected sometimes to be careless; and unless very talented and experienced in the subject on which he writes, to record contradictions.

Page 83, Mr. Barnes says "The Hebrews were not essentially distinguished from the Egyptians, as the Africans are from their masters in this land, by colour." But he continues, pages 86 and 87-"They (the Hebrews) were a foreign race, as the African race is with us. They were not Egyptians, any more than the nations of Congo are Americans. They were not of the children of Ham. They were of another family; they differed from the Egyptians, by whom they were held in bondage, as certainly as the African does from the Caucasian or the Malay divisions of the great family of man.”

In page 228, on another subject, he says "If, therefore, it be true that slavery did not prevail in Judea; that there is no evidence that the Hebrews engaged in the traffic, and that the prophets felt themselves at liberty to denounce the system as contrary to the spirit of the Mosaic institutions, these FACTS will furnish an important explanation of some things in regard to the subject in the New Testament, and will prepare us to enter on the inquiry how it was regarded by the Saviour; for if slavery did not exist in

Palestine in his time: if he never came in contact with it, it will not be fair to infer that he was not opposed to it, because he did not often refer to it, and expressly denounce it."

This is in strict conformity with the following:

Page 242. "There is no conclusive evidence that he ever came in contact with slavery at all. * *

There is no proof which I have seen referred to from any contemporary writer, that it existed in Judea in his time at all; and there is no evidence from the New Testament that he ever came in contact with it."

Also, page 244. "There is not the slightest proof that the Saviour ever came in contact with slavery at all, either in public or in private life."

Also, page 249. "We have seen above, that there is no evidence that when the Saviour appeared, slavery in any form existed in Judea, and consequently there is no proof that he ever encountered it."

Permit us to compare these statements with Matt. viii. 5–14: "And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, (verse 6,) and saying, Lord, my servant, &c. (Verse 9,) For I am a man of authority, having soldiers under me; and I say to this man go, and he goeth; and to another, Come, and he cometh, and to my SERVANT (dova, slave), Do this, and he doeth it," &c.

* * *

Also, Luke vii. 2-10. "And a certain centurion's servant (Sov205, slave) was sick," &c. "beseeching him that he would come and heal his servant (Sov2ov, slave.) (Verse 10,) "And they that were sent, returning to the house, found the servant (Sov2ov, slave) whole that had been sick."

So also, Luke xix. 12-16. (Verse 13,) "And he called his ten servants (Sov2ov5, slaves), &c. Also John viii. 33-36: "And they answered him, we be Abraham's seed, and were never in bondage (Sedovλevxaμev, in slavery) to any man; how sayest thou, Ye shall be made free? (Verse 34,) "Jesus answered them, Verily, verily, I say unto you, whoever committeth sin is the servant (Souλos, slave) of sin." (Verse 35,) (Verse 35,) "And the servant (dov2o5, slave) abideth not in the house for ever, but the Son abideth ever. If the Son therefore make you free, you shall be free indeed."

Permit us also to compare them with the following, Mr. Barnes's own statements. See page 250: "All that the argument does require, whatever conclusion we may reach as to the manner in which the apostles treated the subject, is, the admission of the fact,

that slavery everywhere abounded; that it existed in forms of great severity and cruelty; that it involved all the essential claims that are now made by masters to the services or persons of slaves; that it was protected by civil laws; that the master had the right of transferring his slaves by sale, donation, or testament; that in general he had every right which was supposed to be necessary to perpetuate the system; and that it was impossible that the early preachers of Christianity should not encounter this system, and be constrained to adopt principles in regard to the proper treatment of it."

And, again, page 251: "It is fair that the advocates of the system should have all the advantage which can be derived from the fact, that the apostles found it in its most odious forms, and in such circumstances as to make it proper that they should regard, and treat it as an evil, if Christianity regards it as such at all."

And, again, pages 259, 260: "I am persuaded that nothing can be gained to the cause of anti-slavery by attempting to deny that the apostles found slavery in existence in the regions where they founded churches, and that those sustaining the relation of master and slave were admitted to the churches, if they gave real evidence of regeneration, and were regarded by the apostles as entitled to the common participation of the privileges of Christianity." But there are other errors in this "Scriptural View of Slavery," page 245:

*

"He (the Saviour) never uttered a word in favour of slavery, not even a hint can be found, in all he said, on which a * who meant to keep one already in his possession, could rely to sustain his course."

man

We ask that this assertion of Mr. Barnes shall be compared with Luke xvii. 7-11:

"But which of you having a servant (Sov2ov, slave) ploughing, or feeding cattle, will say unto him, by and by, when he has come from the field, Go, sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself and serve me, till I have eaten and drunken, and afterward thou shalt eat and drink? Doth he thank that servant (dov2, slave) because he did the things that were commanded him? I trow not." "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do."

And, again, Mr. Barnes says: "The nations of Palestine were devoted to destruction, not to servitude." See page 118.

Compare this with the following, from page 156: "There were particular reasons operating for subjecting the nations around Palestine to servitude, which do not exist now. They were doomed to servitude for sins."

LESSON IX.

Deut. xxiii. 9. "When the host goeth forth against thine enemies, then keep thee from every wicked thing"-directions what to do, or what not to do, in time of war, being continued, the 15th and 16th verses read thus:

"Thou shalt not deliver up to his master the servant (slave) which is escaped unto thee."***"He shall dwell with thee, even among you in that place which he shall choose in one of thy gates where it liketh him best; thou shalt not oppress him."

This passage is quoted by Mr. Barnes, upon which he says, page 140

"I am willing to admit that the command probably relates only to the slaves which escaped to the country of the Hebrews from surrounding nations; and that in form it did not contemplate the runaway slaves of the Hebrews in their own land."

Pray, then, for what purpose does he speak as follows?

"A seventh essential and fundamental feature of the Hebrew slavery was, that the runaway slave was not to be restored to his master; on this point the law was absolute."

And to sustain this assertion, he quotes this same passage from Deuteronomy, and, commenting thereon, says, pages 140, 141"This solemn and fundamental enactment would involve the following results or effects. (1.) No laws could ever be enacted in the Hebrew commom wealth by which a runaway slave could be restored to his master. No revolution of the government, and no change cf policy, could ever modify this principle of the constitution. (2.) No magistrate could on any pretence deliver up a runaway slave." Then, again, page 190:

"Slaves of the United States are to be restored to their masters, if they endeavour to escape. We find among the fundamental principles of the Mosaic laws a provision that the slave was never