LECTURE II.

CONDITION OF BOND-SERVANTS OR
SLAVES, AMONG THE HEBREWS.

GAL. iv. 1. 2. 3.

"Now I say that the heir as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the Father. Even so we when we were children were in bondage under the elements of the world."

The Apostle here institutes a comparison between a state of freedom, and a state of bond-service, or slavery. He affirms, that a child, though heir to the estate, differeth nothing during his minority from a bond-servant. He has not the liberty of doing as he pleases, any more than a slave until he arrives at the appointed age, when he obtains his freedom. So the Jewish church while under the yoke of ceremonial observances was in a condition resembling slavery, when compared with the liberty of the gospel,

which resembled the condition of freemen. To the minds of the Hebrews this comparison was striking, for they, from time immemorial, had been familiar with the difference between a state of slavery and a state of freedom.

The general condition of slaves in all ages of the world, and in all nations is very similar. Usually their food and clothing are of the poorest description. All their earnings belong to their master, and among the Jews in the days of Moses, the service of a slave was worth double that of a hired servant. In Deut. xv. 18, Moses speaking of a Hebrew slave about to obtain his freedom at the end of six years, and directing that he should have presents made to him, says, to the master; "It shall not seem hard unto thee when thou sendest him away free, for he hath been worth a double hired servant to thee in serving six year." His service was double in value for two reasons. First the original purchase money, which secured his labor for a term of years, fell far below the sum necessary to secure the labour of a hired servant during the same time. Secondly, though in many respects treated as a hired servant, yet

doubtless according to standing usage, his master might require more service of him.

Slaves commonly had the consent of their masters to marry, or to connect themselves with a woman in that way, which is by a Latin law-term denominated contubernium. The children, that proceeded from this sort of marriage were not the property of the parents, but of their owners, and to distinguish them from those slaves, that were bought with money, they were denominated those, that were born in the house. They however never addressed their owner, as father, but always as lord or master. This custom the Apostle refers to in Gal. iv. 6, in the following language. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying Abba, Father." Again Rom. viii. 15, "For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption whereby we cry, Abba, Father." Here by reference to a well understood and immemorial usage, he represents it as not being the privilege of bondmen or slaves to call their master father. This privilege belonged only to free

born sons.

Although the children born in his house were the slaves of the owner, yet anciently they were as devoted and as true to him, as though they had sustained to him the actual relation of children. This accounts for the fact, that Abraham felt it safe to trust them with arms and train them to war. And what he did in this respect doubtless others of the Patriarchs did also. These bondservants were expected to perform any service, which their master deemed it expedient to require of them, but their chief avocation was that of husbandry, and the tending of flocks and herds. The maidservants were usually employed in domestic concerns. It was the special duty of some of these servants to wait upon their mistress, and of others upon their master. The condition of these was, in many respects, from the nature of their service, less hard than that of others. It may be presumed however that every master, who had any sense of the duties, which every man owes to another whatever his condition, manifested to all his slaves kindness and humanity. This state of things seems to be refered to by Job in the following language as what in his day was due, and expected from

the master towards his slaves: "If I did despise the cause of my manservant or my maidservant when they contended with me, what then shall I do when God riseth up." (Job. xxxi. 13, 14.)

Again the servant who was found to be most capable, faithful and discreet, was placed over the others and called the steward. Thus Gen. xxiv. 2. "And Abraham said unto his eldest servant of his house, that ruled over all that he had." Gen. xv. 2, "And Abraham said Lord God, what wilt thou give me, seeing I go childless, and the steward of house is this Eliezer of Damascus." This steward had the oversight of all the residue of the servants, appointed them their duties, provided for their subsistence, and managed all the details of business and for his faithfulness herein was rewarded by a continuance in office. (Luke xii. 42.)

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Having thus glanced at the general condition of slavery I shall now examine what the condition of it was under the laws of Moses. Moses in order to render the condition of those, who had lost their liberty as free from misery, and as favourable as possible, made the following regulations.