The examiner. [volume] (Louisville, Ky.) 1847-1849, 1849-05-26
rt,. RiSie and slavery.

xb. UIsie and slavery.
We learn from q frienu in Monroe county,
that the pro- Slavery men there are continually
quoting the Bible in support of their beloved III
sIitution, and that the twenty-fith chapter OF
Leyiticus is en- especial favOrile with them.
Cor friend desires expression OF our opinions
upon this subject, viz: The relation Of the BIZ
BILE 60 Slavery. We chserfuly comply with
his request. for the subject is an important one,
aud well worthy Of earnest and thorough con-
siderstiOn
LIST. We readily admit that, in the chapter re-
ferred TO, the 25th of Levitieus, and in other
parts Of the Bible, the existence Of slavery is
recognised. But what then Are We TO infer
from this fact that Slavery is right and intended
by the Creator 10 be perpetual Every reader
OF the Bible, every student Of Jewish history,
knows tLaf many things were tolerated among
the Jews, which no Christian would for a mo-
ment think Of defending. Poiygamy, the law
of the blood -ayengsr, and arbitrary divorce, are
instances. These things existed among the
Bews, and are Recognised in the Old Testament,
but does any Christian therefore regard them
as right in themselves, and INTENDED TO be per
peIual Certainly not. The Saviour himself
has taught US how 10 regard all such practices
aad institutions. (See The 18Th chapter Of ST.
Matthew When Jesus, in answer 10 the
question, " l. il lawful for q man TO put away
his vile for every cause 90 proclaimed the
sslsmns - and binding nature Of the marriage
relation In these impressive words, "Whom
God hath jOine9 together, let no man put
ssunder," he was immediately referred to the
system Of divorce as existing Hnder the Mosaic
law. The Pharisees quoted the authority Of
blOses in favor Of divorce, as the prO-Slavery
men now quote his authority in favor Of Slave
~. How did Jesus reply Very briefly, but
very decisively; Moses. because Of the hard
ness Of yOur hearts, suffered you to put away
your wives; bat from the beginning il was not
so" This is conclusive. Many things were
permitted under the Mosaic dispensation, be-
cause Of the degraded condition of society,
which Christianity frowns upon and utterly
cOndeans. The eEistence Of Slavery under the
laws Of Moses, therefore, no more proves
Slavery 10 be right, than the existence Of Poly
gamy and Arbitrary Divorce proves them to
he right. Moses did not originate nor sanction
POlygamy or the custom OF Arbitrary Divorce.
he merely tolerated them. Moses did not orr
ginste nor sanction Slavery, but merely toler-
atsd il, and gave laws for its regulation. Thus,
in the 25th chapter Of Leyitcus, so often quoted,
Moses does not command his people to hold
slaves, but he commands them, If they do hold
them, to procure them from the heather ma
lions around. lie tOleraIes, but does not de-
cree, Slavery.
ID All the laws instituted by Moses for the
regulation Of slavery were designed TO mitigate
the evils Of slavery For instance: II mas
ter maimed his servant, even though TO no
greater extent than TO the loss Of a tooth, EG-
Odus 81: p, the servant became free. Again
The slave, who ran away from his master,
could not be delivered mp TO his master, but
must be allowed 10 live where he chose. (Deut
%: Is, lG.) The language of Moses in this
passage is very strong and emphatic: "Thou
shall NOT deliver unto his master the servant
which Is escaped unto thee" Absolute prohi.
bitiOn. He, the servant, shall dwell with |
thee, even among you, in that place which he
shall chose, in one Of thy gates where il iketh |
him best" The runaway slave was to be at
perfect liberty 10 chose his own place Of resi- |
dence. And then are added these few, yet ell. |
comprehensive wOrds-wOrds which beautifully
embOdy and illustrate the spirit Of the Mosaic
law: " Thou shalt not Cypress him. Upon
oppression OF every kind the law Of Moses
frOwHed. For the poor and neglected il had es-
peeial consideration. Il came between the
master and the slave, and with its Panopy pre-
tected the slave from the violence Of passion
aud the cruelty Of revenge.
There are other regulations designed TO miii-
gate the evils Of Slavery. An aide writer, Bas-
cos, has stated, " Under the Jewish law. In
certain cases, the female slave became entitled
TO the privileges Of wife, In default Of these,
TO her freedom Exodus q: 4, H. Deui 81:
10, IA No master, who became father by
his female slave, increased, in that way, the
number Of persons doomed to bOndsge.p This
same writer goes on 10 observe, THAT the re.
ligiOgs institutions Of the Jewish nation were,
In many respects, calculated 10 afford relief and
privileges 10 the slave. Being eircumcised, he
wac no longer regarded IS a heather, but was
bound 10 the worship Of the Coo Of Israel.
The weekly rest Of the Sabbath was for him no
less than for his master, and the master was ex-
Pressly eBiOiRed, in reference TO this privilege Of
he servants, 10 remember the toiIsome bondage
Of Israel in Egypt. tDsut. 5; 4. 49, In all
the sacred festivals, the servant and the hand
maid were 10 PArtske no less than the SON and
the daughter, and Israel was to remember.
: thOu vast bohdman.' (Deut I6: II, I2)
The tendency ofalI these things was to create
and Kind affection between the mas
ier and his servants. aud TO prepare the latter
for the privileges and hOnOrs Of ffeemen."
Such are some Of the Mosaic laws in regard
TO Slavery, wise aud humane, and well fitted 10
smsliornte the condition Of the bond-servant,
and to cause him 10 .e regarded as a brother 4
rather than a slave. We should imagine that ,
the pro Slavery men would find ithard work to I
discover in such regulations. any jnsiilicaiioa
Of American Slavery. At any rate, we doubt !
whether many Of our PrO-slsvery friends would
Ike 10 have the Mosaic laws applied TO the re-