compel the slave to be sold to a less cruel master. The interest of the master has become protection to the slave; and this principle holds good in all countries, in all ages, and among all men. But it is yet said, that there are men who most outrageously abuse, and sometimes kill their slaves. Very true and because some men do the same to their wives, is it any argument against marriage? It proves that there are men who are not fit to be slave-owners. And what is the providence of God, as generally manifested, in these cases? That such husband does not enjoy the full blessing designed by the institution of marriage; or such marriage is, in some way, shortly set aside. That such slave-owner does not enjoy the full benefit a different course would insure to him; or, in some way, he is made to cease being a slave-owner. Such instances are most direct and powerful manifestations against the abuses,-not of the institution itself.

But God has not left his displeasure of the abuses of slavery to be found out by our poor, dim, mortal eyes; by our weak view of his manifestations. He made direct laws on the subject.

"But the seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant ( abeddeka, male slave,) nor thy maid-servant ( va amatheka, nor thy female slave), nor thy cattle, nor thy stranger that is within thy gates." Exod. xx. 10.

"But the seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant ( ve abeddeka, male slave), nor thy maid-servant ( va amatheka, female slave), nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant ( abeddeka, male slave) and thy maid-servant (2 va amatheka, female slave) may

-:־ זן

rest as well as thou." Deut. v. 14.

But we find laws correcting abuses of quite a different nature; abuses that grow out of the perverse nature of man towards his fellow-man of equal grade, touching their mutual rights in property:

"Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant (TV ve abeddo, male slave), nor his maid-servant (in va amatho, female slave), nor his ox, nor his ass, nor any thing that is thy neighbour's." Exod. xx. 17.

"Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his man-servant (1 ve abeddo, male slave), or his maid-servant (inƏNİ va amatho, female slave), his ox, or his ass, or any thing that is thy neighbour's." Deut. v. 21-the 18th of the Hebrew text.

It does appear to us that these statutes speak volumes-portraying the providences of God, and his design in regard to the institutions of slavery. The word covet, as here used, as well as its original, implies that action of the mind which reaches to the possession of the thing ourselves, and to the depriving of our neighbour, without a glimpse at the idea of payment, reciprocity, or compromise; consequently, it is the exact action of mind, which, when cultivated into physical display, makes a man a thief. The command forbids that the mind shall be thus exercised, for the command only reaches to the exercise of the mind; an exercise, which, from the very nature of it, must for ever draw us deeper into crime. It is a command that well comes to us from Jehovah direct, because it is a command that man could never enforce the individual, and Jehovah alone, can only and surely tell when it is broken. But it may be broken in various ways; it may be broken by writing books persuading others that it is no crime, that it is even praiseworthy, by any other course of conduct, to weaken the tenure of the proprietor in the property named. "But fools do sometimes fearless tread,

Where angels dare not even look!"

We hold the doctrine good that, whenever we find that the providence of God frowns upon the abuse of a thing, such abuse is contrary to his law. So, also, the doctrine is indisputably true that all laws, all providences against the abuse of a thing, necessarily become laws and providences for the protection of the thing itself; consequently, it always follows that they contemplate protection.

Mr. Barnes compares the slavery of the Hebrews in Egypt to the condition of slavery in the United States, and complains of the harsh treatment of the slaves in the latter country. See p. 92:

"Preventing the slaves from being taught to read and write; prohibiting, as far as possible, all knowledge among themselves of their own numbers and strength; forbidding all assemblages, even for worship, where there might be danger of their becoming acquainted with their own strength, and of forming plans for freedom; enacting laws of excessive severity against those who run

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 (dovą, slave), Do this, and he doeth it," &c.

* * *

Also, Luke vii. 2-10. "And a certain centurion's servant (dov205, 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 (Sedovλeúxaμev, 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,) "And the servant (dovλos, 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,