of abolition doctrines, that they “consent not to wholesome words, even the words of our Lord Jesus Christ
,” is sufficient reason to believe that he was always understood to approve of the relation, and to condemn in express terms all attempts to abolish it as a duty of the religion which he taught.
And certain it is, that this relation is made the subject of some of his most eloquent allusions, and the basis of some of his most instructive parables: “One is your master, even Christ
XXIII. 10: “Good master, what shall I do?”
Mark x. 17: “No man can serve two masters,” Matt.
VI. 24--are specimens of the former; whilst the parable, Matt.
XIII. 24-28, “And the servants said, Wilt thou that we go and gather them up?” --of the vineyard, Matt.
XXI.; of the talents, Matt.
XXV.; and others of a similar nature, are striking examples of the latter.
And yet, young gentlemen, the author of your text says, the doctrines of the Bible
, and especially the teachings of the Saviour, are “diametrically opposed to both the principle and the practice of domestic slavery.”
If this be true, it is really passing strange that Jehovah himself should provide, in the organic law of the Jewish commonwealth, for the working of a system of domestic slavery, and, by a series of laws drawn up under this constitution, set such a system in