There is a plain distinction between an Hebrew, who through poverty had sold himself, or had been sold, and an ordinary slave, or bondservant. The Hebrew was to be treated with more lenity and as a hired servant. According to Exodus 21, Chap. the Hebrew servant could not be retained but six years. On the seventh year he had his freedom. If he had sold himself, and wife, and family, they all obtained their freedom at the same time. If he was unmarried when he sold himself, and his master had given him one of his slaves for a wife, then he only obtained his freedom at the end of six years; his wife and children still continued in bondage. An Hebrew according to the laws of Moses, could not be retained in slavery even under its mildest form, longer than six years, except in the following instances. "If the servant," says Moses," shall plainly say I love my master my wife, and my children I will not go out free: Then his master shall bring him to the judges, he shall also bring him to the door, or to the door post, and his master shall bore his ear through with an awl, and he shall serve him forever." (Ex. xxi. 5, 6,) A poor Hebrew might also sell himself and family to a

stranger dwelling in the land. In that case it was the privilege of his near relatives to redeem him. In case they failed to redeem him, he obtained freedom for himself and family at the Jubilee. (Lev. xxi. 47, 54.) In no instance could a Hebrew remain in bondage more than six years except in the cases above refered to.

Far different was the condition of the bondmen procured from the surrounding nations, and from the strangers, that dwelt in the land. The year of release, that set the Hebrew free made no change in their situation. They were to all intents and purposes slaves held to service in perpetuity. We are not to regard the law of Moses at the head of this discourse as a new enactment on the subject of slavery, but simply as a recognition of the law, which he found already existing among the Jews and which had existed from time immemorial. This law he allows to stand just as he found it, with the exception of certain restrictions, which could be safely added, and which would in some respects modify the rigor of its application. It seems quite evident from the modifications of the law in favor of the Israelites that previous to this a

Hebrew might be held in perpetual bondage, and be treated with rigor by a brother Hebrew. In the exceptions to the general law, Moses delivered the Hebrew slave from perpetual bondage, and from rigourous treatment. But for this change in favor of the Jewish slave, it was necessary to assign a reason, which, to the nation at that day was probably satisfactory, and produced a ready acquiescence in the new arrangement. The reason is in the following language; "For they are my servants, which I brought forth out of the land of Egypt, they shall not be sold as bond men" that is they shall not be sold into perpetual bondage. "Thou shalt not rule over him with rigor, but shalt fear thy God." (Lev. xxv. 42, 43, 55.) But this reason for a change in regard to the Hebrew slave did not apply in regard to other nations, hence Moses made no material change in the law in relation to them.

I. According to the standing law on this subject which Moses recognizes, and incorporates into his municipal regulations, the Jews might;

1. Obtain slaves from the Heathen around them, and from the families of strangers who

dwelt among them, in the usual manner in which slaves were obtained. The manner in which persons became slaves shall be considered under a second head. "Both thy bondmen, and thy bondmaids which thou shalt have shall be of the Heathen that are round about you, and of the children of the strangers that sojourn among you." Bond service answers precisely to our ideas of slavery, and is distinguished in the laws of Moses from free service which is called hired service, and was entitled to a remuneration. In addition to bond servants, the Hebrews frequently employed hired servants. The law in relation to these is laid down in the following terms. (Deu. xxiv. 14.) "Thou shalt not oppress a hired servant that is poor and needy whether he be of thy brethren or of thy strangers that are in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it, for he is poor and setteth his heart upon it: lest he cry unto the Lord against thee, and it be sin unto thee."

2. The Hebrews might hold these bondmen and bondmaids as property, as a part of their possesion in perpetuity. "And they shall be

your possession, they shall be your bondmen forever." These are the exact terms in which the law in relation to this point is expressed. Those of the Heathen under bond service to a Hebrew were just as much a part of his property as the land, which he inherited, or the flocks, which he owned, or the money, which he had laid up in his coffer.

3. The Hebrews might transmit their bondservants as a perpetual inheritance to their children. "And ye shall take them for an inheritance for your children after you to inherit them for a possession; they shall be your bondmen forever." No language could give a more definite and vivid description of slavery as it now is, and always has been, than that embraced in the above law, which Moses found existing among the Hebrews and which he permitted to remain, and become incorporate in their civil code.

Having thus established the fact that the Jews were slaveholders, that they were so in common with other nations from time immemorial, and that under the wise regulations of a divine lawgiver, they were still permitted to be slaveholders: I shall now inquire.

II. Secondly how in ancient times men be