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Definition of Slavery

Man-stealing--Examination of Ex. xxi. 16

Import of "Bought with money," etc.

Rights and privileges of servants

No involuntary servitude under the Mosaic system

Servants were paid wages

Masters, not owners

Servants distinguished from property

Social equality of servants with their masters

Condition of the Gibeonites, as subjects of the Hebrew Commonwealth

Egyptian bondage analyzed

OBJECTIONS CONSIDERED.

"Cursed be Canaan, a servant of servants shall he be," etc. Gen. ix. 25

"For he is his money," Examination of, Ex. xxi. 20, 21

"Bondmen and bondmaids" bought of the heathen. Lev. xxv. 44-46

"They shall be your bondmen forever." Lev. xxv. 46

"Ye shall take them as an inheritance," etc. Lev. xxv. 46

The Israelite to serve as a hired servant. Lev. xxv. 39, 40

Difference between bought and hired servants

Bought servants the most privileged class

Summary of the different classes of servants

Disabilities of the servants from the heathen

Examination of Exodus xxi. 2-6

The Canaanites not sentenced to unconditional extermination

INQUIRY, &c.

DEFINITION OF SLAVERY.

We proceed to state affirmatively that,

This is American slavery. The eternal distinction between a person and a thing, trampled under foot--the crowning distinction of all others--their centre and circumference--the source, the test, and the measure of their value--the rational, immortal principle, embalmed by God in everlasting remembrance, consecrated to universal homage in a baptism of glory and honor, by the gift of His Son, His Spirit, His Word, His presence, providence, and power; His protecting shield, upholding staff, and sheltering wing; His opening heavens, and angels ministering, and chariots of fire, and songs of morning stars, and a great voice in heaven, proclaiming eternal sanctions, and confirming the word with signs following.

The giving of the law at Sinai, immediately preceded the promulgation of that body of laws and institutions, called the "Mosaic system." Over the gateway of that system, fearful words were written by the finger of God--"HE THAT STEALETH A MAN AND SELLETH HIM, OR IF HE BE FOUND IN HIS HAND, HE SHALL SURELY BE PUT TO DEATH." See Exodus, xxi. 16.

The incessant pains-taking throughout the old Testament, in the separation of human beings from brutes and things, shows God's regard for the sacredness of his own distinction.

But time would fail us to detail the instances in which this distinction is most impressively marked in the Bible.

Before entering upon an analysis of the condition of servants under these two states of society, let us settle the import of certain terms which describe the mode of procuring them.

IMPORT OF THE WORD "BUY," AND THE PHRASE "BOUGHT WITH MONEY."

These two last feasts would consume not less than sixty-five days of time not otherwise reckoned.

THIS REGULATION IS A PART OF THAT MOSAIC SYSTEM WHICH IS CLAIMED BY SLAVEHOLDERS AS THE GREAT PROTOTYPE OF AMERICAN SLAVERY.

The discussion of this topic has been already somewhat anticipated under the preceding heads; but a variety of considerations, not within the range of our previous inquiries, remain to be noticed.

No wonder that slavery, in its Bible-navigation, drifting dismantled before the free gusts, should scud under the lee of such a pious worthy to haul up and refit; invoking his protection, and the benediction of his "GODS!"

That Abraham's servants were voluntary,--that their interests were identified with those of their master's family--that they were regarded with great affection by the household, and that the utmost confidence was reposed in them, is shown in the arming of 318 of them for the recovery of Lot and his family from captivity. See Gen. xiv. 14, 15.

Again: we learn from 1 Kings xvi. 8, 9, that Elah, the King of Israel, was slain by Zimri, one of his chief officers, at a festive entertainment, in the house of Arza, his steward, or head servant, with whom he seems to have been on terms of familiarity. Without detailing other cases, we refer the reader to the intercourse between Gideon and his servant.--Judges vii. 10, 11.--Jonathan and his servant.--1 Samuel xiv. 1-14.--Elisha and his servant.

That the argument derived from the condition of the Israelites in Egypt, and God's condemnation of it, may be appreciated, it is important that the Egyptian bondage should be analyzed. We shall then be able to ascertain, of what rights the Israelites were plundered, and what they retained.

So far from being fed upon a given allowance, their food was abundant, and had great variety. "They sat by the flesh-pots," and "did eat bread to the full." Ex. xvi. 3, and xxiv. 1, and xvii. 5, and iv. 29, and vi. 14. Also, "they did eat fish freely, and cucumbers, and melons, and leeks, and onions, and garlic." Num. xi. 4, 5, and x. 18, and xx. 5.

It seems improbable that the making of brick, the only service named during the latter part of their sojourn in Egypt, could have furnished permanent employment for the bulk of the nation. See also Ex. iv. 29-31.

If such was God's retribution for the oppression of heathen Egypt, of how much sorer punishment shall a Christian people be thought worthy, who cloak with religion, a system, in comparison with which the bondage of Egypt dwindles to nothing?

Having touched upon the general topics which we design to include in this inquiry, we proceed to examine various Scripture facts and passages, which will doubtless be set in array against the foregoing conclusions.

OBJECTIONS CONSIDERED.

As the Strangers could not own the soil, nor even houses, except within walled towns, most of them would choose to attach themselves permanently to Israelitish families. Those Strangers who were wealthy, or skilled in manufactures, instead of becoming servants themselves, would need servants for their own use, and as inducements for the Strangers to become servants to the Israelites, were greater than persons of their own nation could hold out to them, these wealthy Strangers would naturally procure the poorer Israelites for servants. See Levit. xxv. 47. In a word, such was the political condition of the Strangers, the Jewish polity furnished a strong motive to them, to become servants, thus incorporating themselves with the nation, and procuring those social and religious privileges already enumerated, and for their children in the second generation, a permanent inheritance. Indeed, the structure of the whole Mosaic polity, was a virtual bounty offered to those who would become permanent servants, and merge in the Jewish system their distinct nationality. None but the monied aristocracy among them, would be likely to decline such offers.

We pass to the remainder of the regulation in the 40th verse:--

Having dwelt so much at length on this part of the subject, the reader's patience may well be spared further details. We close it with a suggestion or two, which may serve as a solvent of some minor difficulties, if such remain.

We conclude this Inquiry by touching briefly upon an objection, which, though not formally stated, has been already set aside by the whole tenor of the foregoing argument. It is this,--

No. 4.

THE

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