Table of the distribution of the booty of this war:

This table has been adopted by Dr. Adam Clark in his Commentary, to which he adds

"In this table the booty is equally divided between the people and the soldiers; a five-hundredth part being given to the Lord, and a fiftieth part to the Levites." And this learned divine, in his commentary on the 28th verse, says-" And levy a tribute unto the Lord, one soul of five hundred, &c. * * * The persons to be employed in the Lord's service, under the Levites: the cattle either for sacrifice or for the use of the Levites. (Verse 30.) Some monsters have supposed that one out of every five hundred of the captives was offered in sacrifice to the Lord! But this is abominable. When God chose to have the life of a man, he took it in the way of justice, as in the case of the Midianites above; but never in the way of sacrifice."

In the 29th verse, we learn that the Lord's portion was to be given to Eleazar the priest, "for a heave-offering of the Lord." The word heave-offering is rendered from the word n terumath, from the root Drum, which means a lifting up, exalting, elevation of rank, while the form here used means a gift, a contribution, associated with the idea of being lifted up, exalted, elevated to a higher condition. Hence, when the priest presented a heave-offering, he moved his censer upwards, in a perpendicular line, with the view to intimate the elevating tendency resulting from the relation of the person offering, the thing offered, and the one to whom it is offered; whereas, in a wave-offering, he moved his censer in a horizontal line, intimating a relation of steadfastness and unchangeability. Because the cross is represented by perpendicular and horizontal lines, some early commentators have imagined that the heave and wave-offerings were typical of the cross of Christ. The word "heave," as here used, is purely Saxon; heafan, to lift, to raise, to move upward. We may well say to heave up; but it is bad Saxon to say heave down. From this same

Saxon word comes our word heaven, on account of the notion of its lofty location, and the elevating influence of the acts of him who shall reach it; each act which makes us nearer heaven may not inappropriately be considered a heave-offering to the Lord. The corollary is, that if God had regarded the making these children slaves a sin,--since sin always deteriorates and degrades, the reverse of elevation or lifting up,-he never could have ordered any of them to be given to him as a heave-offering.

We trust to establish the point that the enslavement of such people as we find the African hordes now to be, to those who have a more correct knowledge of God and his laws,-of those most wicked Midianites, to those to whom God had most especially revealed himself,-must, so long as the laws of God operate, have an elevating influence upon those so enslaved. Thus we shall perceive that the Hebrew word translated into our old Saxon heave-offering was the most appropriate, and significant of the facts of the case, that could be expressed by language.

Our received version of this chapter, which is a good translation of the original, contains no word by which we directly express the idea of slavery: so is it in the original. But we trust the readers of either will not be found so awry as not to perceive that the idea and facts are as fully and substantially developed as though those terms were used in each.

In the most of languages, an idea, and facts in relation to it, may be and are often expressed without the use of the name of the idea, and sometimes of the facts. The Greek is well deemed a most particular and definite language. In Thucydides, liber vii. caput 87, this sentence occurs: ἔπειτα πλην Αθηναιων, καὶ εἴτινες Σι κελιωτῶν ἤ Ἰταλιωτῶν ξυνεστρατευσαν, τοὺς ἄλλους ἀπέδοντο. Here, there is no word expressing the idea of slavery. Literally, it is: "Then, except the Athenians, and some of the Sicilians or Italians, who had engaged in the war, all others were sold." Yet Dr. Smith, the rector of Holy Trinity Church, in Chester, England, who lived at an age beyond the reach of prejudice or arguLent on the subject of slavery, (he was born in 1711,) has correctly translated the passage thus: "But, after this term, all but the Athenians, and such of the Sicilians and Italians as had joined with them in the invasion, were sold out for slaves." Smith's Thucyd. p. 285.

And permit us further to inquire how the assertion of Mr. Barnes, page 117, that, "in the laws of Moses there is but one

way mentioned by which a foreigner could be made a slave; that is, by purchase, Lev. xxv. 44; and it is remarkable that the Hebrews were not permitted to make slaves of the captives taken in the war"-will compare with Deut. xx. 10-16:

* * *

"And when thou comest nigh unto a city to fight against it, then proclaim peace unto it." "And it shall be, if it make answer of peace, and open unto thee, then it shall be, that all the people that is found therein, shall be tributaries unto thee, and shall serve thee" ( va abaduka, shall be slaves to thee). "And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it." And when the hand of thy God hath delivered it into thy hands, thou shalt smite every male thereof with the edge of the sword." "But the women, and the little ones, and the cattle, and all that is within the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee." "Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of those nations."

It is evident that the captives here allowed to be made were to be slaves, from what follows on the same subject, in the same book, xxi. 10-15: When thou goest forth to war against thine enemies, and the Lord thy God hath delivered them into thy hands, and thou hast taken them captive, and seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldst have her to thy wife: then thou shalt bring her home to thy house, and she shall shave her head and pare her nails and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month: and after that, thou shalt go in unto her, and be her husband, and she shall be thy wife. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money: thou shalt not make merchandise of her, because thou hast humbled her."

Thus the fact is proved, that if he had not thus made her his wife, she would have been his slave and an article of merchandise.

LESSON XI.

IN the introductory part of Mr. Barnes's book, he makes some remarks in the nature of an apology for his undertaking to examine the subject of slavery. Page 20, he says

Belonging to the same race with those who are held in bondage. We have a right, nay, we are bound to express the sympathies of brotherhood, and to remember those who are in bonds as bound with them.'”

We were not aware of any fact relating to Mr. Barnes's descent; nor did we before know from what race he was descended.

We were truly much surprised at this avowal, and endeavoured to imagine that he had used the word in some general and indefinite sense, as some do when they say animal race, and human race. But on examining his use of the word, page 20: "How is a foreign race, with so different a complexion, and in reference to which, so deep-seated prejudices and aversions exist, in every part of the land, to be disposed of if they become free?"-and page 27: "And the struggles which gave liberty to millions of the Anglosaxon race did not loosen one rivet from the fetter of an African;" page 83: "The Hebrews were not essentially distinguished from the Egyptians, as the Africans are from their masters in this land, by colour;" and page 86: "They were a foreign race, as the African race is with us;" and page 96: "There are in the United States now, according to the census of 1840, 2,486,465 of a foreign race held in bondage ;" and page 97: "It would have been as just for the Egyptians to retain the Hebrews in bondage. as it is for white Americans to retain the African race;"-we were forced to conclude that the author understood his language and its meaning.

Such, then, being the fact, we cannot find it in our heart to blame. him for "expressing the sympathies of brotherhood." But we feel disposed with kindness to relieve his mind from the burthen of such portion of sympathy for those of his race who are in slavery, as he may conceive to be a duty imposed by the injunction, "Remember those who are in bond, as bound with them." We will quote the passage, Heb. xiii. 3: "Remember them that are in bonds, as bound with them." It is translated from the Greek

Μιμνήσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, Mimnêsk@sthe ton desmiōn hōs sundĕděměnoi. The words translated "bonds," "bound with," &c. are derived from the root dew, deo, and signifies to bind, to bring together, to chain, to fetter, to hinder, to restrain, &c., which meaning falls into all its derivations. When one was accused of some offence, and was, on that account, restrained, so that he might be surely had at a trial for the same, such restraint would be expressed, as the case required, by some of its derivations. Hence we have deois, desis, the act of binding; doua, desma, a bond, a chain; douuos, desmios, chained, fettered, imprisoned, &c. ; deouos, desmos, a bond, chain, knots, cords, cables; Seouów, desmoō, to enchain, to imprison; deouopia, desmophulax, a jailer, &c.

The word is used, differently varied, in Matt. xvi. 19; xviii. 18; Acts viii. 23; xx. 23; xxiii. 21; xxvi. 29; Rom. vii. 2; 1 Cor. vii. 39; Eph. iv. 3; Philip. i. 16; Col. iv. 18; 2 Tim. ii. 9; Philem. 10; Heb. x. 34; xi. 36; and never used, in any sense whatever, to express any condition of slavery. St. Paul was under the restraint of the law upon a charge of heresy. All the Christians of his day were very liable to like danger. His only meaning was that all such should be remembered, as though they themselves were suffering a like misfortune. Suppose he had expressed the idea more diffusely and said, "Remember all Christians who, for teaching Christ crucified, are persecuted on the charge of teaching a false religion, as though you yourselves were persecuted with them."

Such was the fact. Surely no one, by any course of rational deduction, could construe it into an injunction to remember or do any thing else, in regard to slavery or its subjects, unless upon the condition that the slave was, by some means, under restraint upon a similar charge. St. Paul was never married; cannot be said to have looked with very ardent eyes upon the institution of marriage; by many is thought to have been unfavourably disposed towards it. We have among us, to this day, some who pretend that they think it a great evil, are its bitter enemies, and give evidence that, if in their power, they would totally abolish it. Suppose such a man should say that, because he belonged to the same race with those who were bound in the bonds of wedlock, it was his privilege to express the sympathies of brotherhood, and expostulate against that evil institution; nay, that he was enjoined by St. Paul to do so in this passage," Remember those who are in bonds,